雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

RECITATION I. THE FIVE SKANDHAS

1. CONNECTED DISCOURSES ON THE FIVE SKANDHAS

SUTRA 1. IMPERMANENCE[1]

[1a6] Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the land of Śrāvastī. At that time, the Blessed One addressed the bhikṣus:

“You should contemplate form as impermanent.^[2] Such contemplation is called right contemplation. When one has contemplated rightly, disenchantment^[3] arises. When disenchantment has arisen, delight and craving^[4] are completely extinguished. The complete extinguishing of delight and craving is said to be liberation of mind.^[5]

“In the same way, you should contemplate feeling, perception, formations, and consciousness as impermanent. Such contemplation is called right contemplation. When one has contemplated rightly, disenchantment arises. When disenchantment has arisen, delight and craving are completely extinguished. The complete extinguishing of delight and craving is said to be liberation of mind.

“Thus, bhikṣus, if you wish to personally realize this liberation of mind, you can personally realize it and know: ‘My birth has been brought to an end, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’^[6]

“As with the contemplation of impermanence, so too with the contemplation of suffering, emptiness, and non-self.”

When the Buddha had spoken this sutra, the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 2. RIGHT REFLECTION[7]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the land of Śrāvastī. At that time, the Blessed One addressed the bhikṣus:

“With regard to form, you should reflect rightly, contemplate, and know as it truly is that form is impermanent. Why is this? When a bhikṣu rightly reflects upon form, contemplates it, and knows as it truly is that form is impermanent, sensual craving for form is abandoned. Because sensual craving is abandoned, this is said to be liberation of mind.

“In the same way, with regard to feeling, perception, formations, and consciousness, you should reflect rightly, contemplate, and know as it truly is that... consciousness is impermanent. Why is this? When a bhikṣu rightly reflects upon consciousness, contemplates it, and knows as it truly is that... consciousness is impermanent, sensual craving for consciousness is abandoned. Because sensual craving is abandoned, this is said to be liberation of mind.

“Thus, bhikṣus, if you wish to personally realize this liberation of mind, you can personally realize it and know: ‘My birth has been brought to an end, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

“As with right reflection on impermanence, so too with suffering, emptiness, and non-self.”

When the Buddha had spoken this sutra, the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 3. NOT KNOWING (1)[8]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the land of Śrāvastī. At that time, the Blessed One addressed the bhikṣus:

“If one does not know form, does not understand it, [1b] does not completely abandon it, and is not free from desire for it,^[9] one cannot abandon suffering and affliction.

“In the same way, if one does not know feeling, perception, formations, and consciousness, does not understand them, does not completely abandon them, and is not free from desire for them, one cannot abandon suffering and affliction.

“Bhikṣus, if one knows form, understands it, completely abandons it, and is free from desire for it, one can abandon suffering and affliction.

“In the same way, if one knows feeling, perception, formations, and consciousness, understands them, completely abandons them, and is free from desire for them, one can abandon suffering and affliction.”

When the Buddha had spoken this sutra, the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 4. NOT KNOWING (2)[10]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the land of Śrāvastī. At that time, the Blessed One addressed the bhikṣus:

“If one does not know form, does not understand it, does not completely abandon it, is not free from desire for it, and one’s mind is not liberated, one cannot transcend the fear of birth, aging, sickness, and death.

“In the same way, if one does not know feeling, perception, formations, and consciousness, does not understand them, does not completely abandon them, does not relinquish craving for them,^[11] and one’s mind is not liberated, one will not be able to transcend the fear of birth, aging, sickness, and death.

“Bhikṣus, if one knows form, understands it, completely abandons it, and is free from desire for it, one will transcend the fear of birth, aging, sickness, and death.

“Bhikṣus, whoever knows, understands, completely abandons, relinquishes craving, and whose mind is liberated can transcend the fear of birth, aging, sickness, and death.

“In the same way, with regard to feeling, perception, formations, and consciousness, whoever knows them, understands them, completely abandons them, relinquishes craving for them, and whose mind is liberated will transcend the fear of birth, aging, sickness, and death.”

When the Buddha had spoken this sutra, the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 5. NOT KNOWING (4)[12]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the land of Śrāvastī. At that time, the Blessed One addressed the bhikṣus:

“Whoever delights in form^[13] also delights in suffering. Whoever delights in suffering will not be liberated from suffering, will not understand it, and will not be free from desire for it.

“In the same way, whoever delights in feeling, perception, formations, and consciousness also delights in suffering. Whoever delights in suffering will not be liberated from suffering.

“Bhikṣus, whoever does not delight in form also does not delight in suffering. Whoever does not delight in suffering will be liberated from suffering.

“In the same way, whoever does not delight in feeling, perception, formations, and consciousness also does not delight in suffering. Whoever does not delight in suffering will be liberated from suffering.

“Bhikṣus, with regard to form, if one does not know it, does not understand it, does not relinquish craving for it, and one’s mind is not liberated—whoever’s mind is not liberated from craving will not be able to abandon suffering and affliction.

“In the same way, with regard to feeling, perception, formations, and consciousness, if one does not know them, does not understand them, is not free from desire for them, and one’s mind is not liberated, then, because the mind of craving is not liberated, one will not abandon suffering and affliction.

“With regard to form, if one knows it, understands it, relinquishes craving for it, and one’s mind is liberated, one will be able to abandon suffering and affliction.

“In the same way, with regard to feeling, perception, formations, and consciousness, if one knows them, relinquishes craving for them, and one’s mind is liberated, one can [1c] abandon suffering and affliction.”

When the Buddha had spoken this sutra, the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 6. NOT KNOWING (5)[14]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the land of Śrāvastī. At that time, the Blessed One addressed the bhikṣus:

“With regard to form, if one does not know it, does not understand it, does not relinquish craving for it, and one’s mind is not liberated, one will not transcend the fear of birth, aging, sickness, and death.

“In the same way, with regard to feeling, perception, formations, and consciousness, if one does not know them, does not understand them, does not relinquish craving for them, and one’s mind is not liberated, one will not transcend the fear of birth, aging, sickness, and death.

“Bhikṣus, with regard to form, if one knows it, understands it, relinquishes craving for it, and one’s mind is liberated, one can transcend the fear of birth, aging, sickness, and death.”

When the Buddha had spoken this sutra, the bhikṣus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 7. DELIGHT IN FORM[15]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the land of Śrāvastī. At that time, the Blessed One addressed the bhikṣus:

“Whoever delights in form also delights in suffering. Whoever delights in suffering is not liberated from suffering.

“Likewise, whoever delights in feeling, perception, formations, and consciousness also delights in suffering. Whoever delights in suffering is not liberated from suffering.

“Bhikkhus, whoever does not delight in form will not delight in suffering. Whoever does not delight in suffering will be liberated from suffering.

“Likewise, whoever does not delight in feeling, perception, formations, and consciousness will not delight in suffering. Whoever does not delight in suffering will be liberated from suffering.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

Summary verse:

Impermanence, suffering, and emptiness,

Not-self and right reflection.

There are four discourses on not knowing,

Together with delighting in form.

SUTRA 8. THE IMPERMANENCE OF THE PAST[16]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Past and future form are impermanent, how much more so present form. A noble disciple should contemplate thus: ‘Do not recollect past form or seek future form; with regard to present form, one should become disenchanted, relinquish desire, and proceed directly toward its cessation^[17].’

“Likewise, past and future feeling, perception, formations, and consciousness are impermanent, how much more so present... consciousness. A noble disciple should contemplate thus: ‘Do not recollect past consciousness or seek future consciousness; with regard to present consciousness, one should become disenchanted, relinquish desire, and proceed directly toward its cessation.’

“The same also applies to suffering, emptiness, and not-self.”

At that time, the bhikkhus [2a], having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 9. DISENCHANTMENT AND DETACHMENT[18]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Form is impermanent. What is impermanent is suffering. What is suffering is not self. Whatever is not self is also not mine^[19]. Contemplating in this way is called true right contemplation^[20].

“Likewise, feeling, perception, formations, and consciousness are impermanent. What is impermanent is suffering. What is suffering is not self. Whatever is not self is also not mine. Contemplating in this way is called true right contemplation.

“When a noble disciple contemplates in this way, he becomes disenchanted with form, feeling, perception, formations, and consciousness. Because of disenchantment, desire fades away^[21]; because desire has faded away, he is liberated. With liberation, true knowledge arises^[22], and he knows: ‘My birth has come to an end, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 10. LIBERATION[23]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Form is impermanent. What is impermanent is suffering. What is suffering is not self. Whatever is not self is also not mine. Contemplating in this way is called true right contemplation.

“Likewise, feeling, perception, formations, and consciousness are impermanent. What is impermanent is suffering. What is suffering is not self. What is not self is not mine. Contemplating in this way is called true right contemplation.

“When a noble disciple contemplates in this way, he is liberated from form and liberated from feeling, perception, formations, and consciousness. I say that this is also liberation from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 11. CAUSES AND CONDITIONS (1)[24]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Form is impermanent. The causes and conditions that give rise to forms are also impermanent^[25]. How, then, could forms born from impermanent causes and conditions be permanent?

“Likewise, feeling, perception, formations, and consciousness are impermanent. The causes and conditions that give rise to instances of consciousness are also impermanent. How, then, could instances of consciousness born from impermanent causes and conditions be permanent?

“Thus, bhikkhus, form is impermanent, and feeling, perception, formations, and consciousness are impermanent. Whatever is impermanent is suffering. Whatever is suffering is not self. Whatever is not self is not mine. A noble disciple who contemplates in this way becomes disenchanted with form and disenchanted with feeling, perception, formations, and consciousness. Because of disenchantment, he does not delight in them. Because he does not delight in them [2b], he is liberated and possesses the knowledge and vision of liberation^[26], knowing: ‘My birth has come to an end, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 12. CAUSES AND CONDITIONS (2)[27]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Form is impermanent. The causes and conditions that give rise to forms are also impermanent. How, then, could forms born from impermanent causes and conditions be permanent?

“Likewise, feeling, perception, formations, and consciousness are also impermanent. How, then, could instances of consciousness born from impermanent causes and conditions be permanent?

“Thus, bhikkhus, form is impermanent, and feeling, perception, formations, and consciousness are impermanent. Whatever is impermanent is suffering. Whatever is suffering is not self. Whatever is not self is not mine. Contemplating in this way is called true right contemplation. A noble disciple who contemplates in this way is liberated from form and liberated from feeling, perception, formations, and consciousness. I say that this is also liberation from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 13. GRATIFICATION (1)[28]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If sentient beings did not taste the gratification in form, they would not become attached to form^[29]. It is because sentient beings taste the gratification in form that they become attached to it.

“Likewise, if sentient beings did not taste the gratification in feeling, perception, formations, and consciousness, they would not become attached to consciousness. It is because sentient beings taste the gratification in feeling, perception, formations, and consciousness that they become attached to consciousness.

“Bhikkhus, if form were not a danger to sentient beings^[30], they would not become disenchanted with form. It is because form is a danger to sentient beings that they become disenchanted with form.

“Likewise, if feeling, perception, formations, and consciousness were not a danger, sentient beings would not become disenchanted with consciousness. It is because feeling, perception, formations, and consciousness are a danger to sentient beings that they become disenchanted with consciousness.

“Bhikkhus, if there were no escape from form for sentient beings^[31], they would not escape from form. It is because there is an escape from form for sentient beings that they escape from form.

“Likewise, if there were no escape from feeling, perception, formations, and consciousness for sentient beings, those sentient beings would not be able to escape from consciousness. Because there is an escape from feeling, perception, formations, and consciousness for sentient beings, [2c] those sentient beings escape from consciousness.

“Bhikkhus, if I had not known as it truly is, with regard to these five aggregates subject to clinging,^[32] that gratification is gratification, danger is danger, and escape is escape, then among devas, Mara, Brahma, ascetics, brahmins, and the hosts of devas and humans, I would not have realized this for myself, would not have been liberated, would not have transcended, would not have become detached, and would have remained forever in delusion; nor would I have attained unsurpassed perfect awakening^[33] for myself.

“Bhikkhus, because I have known as it truly is, with regard to these five aggregates subject to clinging, that gratification is gratification, danger is danger, and escape is escape, among devas, Mara, Brahma, ascetics, brahmins, and the hosts of devas and humans, I have realized this for myself, have been liberated, have transcended, have become detached, and no longer remain in delusion; I have also attained unsurpassed perfect awakening for myself.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

DISCOURSE 14. GRATIFICATION ^(2)[34]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the Blessed One addressed the bhikkhus:

“In the past, I sought the gratification in form.^[35] Whenever I experienced what accorded with^[36] the gratification in form, I discerned that gratification in form as it truly is by means of wisdom.

“Likewise, with regard to feeling, perception, formations, and consciousness, I also sought their gratification. Whenever I experienced what accorded with feeling, perception, formations, and consciousness, I discerned the gratification in consciousness as it truly is by means of wisdom.

“Bhikkhus, I once sought the danger in form. Whenever I experienced what accorded with the danger in form, I discerned that danger in form as it truly is by means of wisdom.

“Likewise, with regard to feeling, perception, formations, and consciousness, I also sought their danger. Whenever I experienced what accorded with the danger in consciousness, I discerned that danger in consciousness as it truly is by means of wisdom.

“Bhikkhus, I once sought the escape from form. Whenever I experienced what accorded with form, I discerned detachment from form as it truly is by means of wisdom.

“Likewise, I also sought the escape from feeling, perception, formations, and consciousness. Whenever I experienced what accorded with the escape from feeling, perception, formations, and consciousness, I knew the escape from feeling, perception, formations, and consciousness as it truly is by means of wisdom.

“Bhikkhus, if I had not known as it truly is, with regard to these five aggregates subject to clinging, that gratification is gratification, danger is danger, and escape is escape, then among devas, Mara, Brahma, ascetics, brahmins, and the hosts of devas and humans, I would not have realized this for myself, would not have been liberated, would not have transcended, would not have become detached, and would have remained forever in delusion; nor would I have attained unsurpassed perfect awakening for myself.

“Bhikkhus, because I have known as it truly is, with regard to these five aggregates subject to clinging, that gratification is gratification, danger is danger, and escape is escape, among devas, Mara, Brahma, ascetics, brahmins, and the hosts of devas and humans, I have realized this for myself, [3a] have been liberated, have transcended, have become detached, and no longer remain in delusion; I have also attained unsurpassed perfect awakening for myself.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

Summary Verse

Four discourses spoke of the past;

Disenchantment and liberation;

Two discourses spoke of causes and conditions;

And two discourses on gratification.

DISCOURSE 15. UNDERLYING TENDENCIES^[37]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a certain bhikkhu^[38] approached the Buddha, bowed his head at the Buddha’s feet, and then stood to one side and said to the Buddha:

“Excellent, Blessed One! I now ask you to teach me the essential Dharma in brief. After hearing the Dharma, I shall dwell alone in a secluded place,^[39] practicing diligently without negligence. While practicing diligently without negligence, I shall contemplate the purpose for which a clansman goes forth, shaves off his hair and beard, dons the Dharma robe, and, out of faith, leaves the household life for homelessness:^[40] solely to directly realize in this very life^[41] the consummation of the unsurpassed holy life, knowing: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

The Blessed One then said to that bhikkhu:

“Excellent! Excellent! Bhikkhu, you have spoken these words well: ‘I now ask you to teach me the essential Dharma in brief. After hearing the Dharma, I shall dwell alone in a secluded place, practicing diligently without negligence... up to: I shall know for myself that there will be no further rebirth.’ Is this what you have said?”

The bhikkhu said to the Buddha:

“That is so, Blessed One!”

The Buddha told the bhikkhu:

“Listen closely, listen closely, and carefully reflect upon it. I shall explain it to you.

“Bhikkhu, if one is driven by the underlying tendencies, one dies under the sway of the underlying tendencies.^[42] If one dies under the sway of the underlying tendencies, one is bound by clinging.^[43] If a bhikkhu is not driven by the underlying tendencies, he will not die under the sway of the underlying tendencies. Not dying under the sway of the underlying tendencies, he is liberated from clinging.”

The bhikkhu said to the Buddha:

“I understand, Blessed One! I understand, Well-Gone One!”

The Buddha told the bhikkhu:

“With regard to the essential Dharma that I have taught in brief, how do you understand its meaning in detail?”

The bhikkhu said to the Buddha:

“Blessed One, form is driven by the underlying tendencies, and form dies under the sway of the underlying tendencies.^[44] Being driven by the underlying tendencies and dying under their sway, one is bound by clinging.

“Likewise, feeling, perception, formations, and consciousness are driven by the underlying tendencies and die under the sway of the underlying tendencies. Being driven by the underlying tendencies and dying under their sway, one is bound by clinging.

“Blessed One, if form is not driven by the underlying tendencies, then form does not die under the sway of the underlying tendencies. Not being driven by the underlying tendencies and not dying under their sway, one is liberated from clinging.

“Likewise, if feeling, perception, formations, and consciousness are not driven by the underlying tendencies, they do not die under the sway of the underlying tendencies. Not being driven by the underlying tendencies and not dying under their sway, one is liberated from clinging.

“In this way, the meaning of the essential Dharma taught in brief by the Blessed One is explained in detail.”

The Buddha told the bhikkhu:

“Excellent, excellent, bhikkhu! The meaning of the essential Dharma that I taught in brief is explained in detail in precisely this way.

“Why is that?

“Form is driven by the underlying tendencies, and form dies under the sway of the underlying tendencies. Being driven by the underlying tendencies and dying under their sway, one is bound by clinging.

“Likewise, feeling, perception, formations, and consciousness are driven by the underlying tendencies and die under the sway of the underlying tendencies. Being driven by the underlying tendencies and dying under their sway, one is bound by clinging.

“Bhikkhu, if form is not driven by the underlying tendencies, then form does not die under the sway of the underlying tendencies. Not being driven by the underlying tendencies and not dying under their sway, one is liberated from clinging.

“Likewise, if feeling, perception, formations, and consciousness are not driven by the underlying tendencies, they do not die under the sway of the underlying tendencies. Not being driven by the underlying tendencies and not dying under their sway, one is liberated from clinging.”

At that time, after hearing the Buddha’s teaching, that bhikkhu rejoiced greatly in his heart, bowed to the Buddha, and withdrew. He dwelt alone in a secluded place, diligently cultivating and living heedfully. Having diligently cultivated and lived heedfully, he reflected upon the purpose for which a clansman shaves off his beard and hair, dons the Dharma robe, and, out of faith, leaves the household life for homelessness, … up to, personally knowing that there would be no further rebirth. At that time, that bhikkhu became an arhat, and his mind was liberated.

SUTRA 16. INCREASING THE NUMBERS[45]

Thus have I heard:

At one time, the Buddha was staying in the Garden of Anathapindika, in the Jeta Grove, in the land of Sravasti. At that time, a certain bhikkhu approached the Buddha and inquired about the matters stated above, but with the following differences:

“Whatever is driven by the underlying tendencies and dies in accordance with the underlying tendencies increases the numbers^[46]. If one is not driven by the underlying tendencies and does not die in accordance with the underlying tendencies, one does not increase the numbers.”

The Buddha said to the bhikkhu:

“How do you understand in full the meaning of the Dharma that I have taught in brief?”

That bhikkhu said to the Buddha:

“Blessed One, if form is driven by the underlying tendencies, then it dies in accordance with the underlying tendencies. Whatever is driven by the underlying tendencies and dies in accordance with the underlying tendencies increases the numbers.

“In the same way, if feeling, perception, formations, and consciousness are driven by the underlying tendencies, then they die in accordance with the underlying tendencies. Whatever is driven by the underlying tendencies and dies in accordance with the underlying tendencies increases the numbers.

“Blessed One, if form is not driven by the underlying tendencies, then it does not die in accordance with the underlying tendencies. If one is not driven by the underlying tendencies and does not die in accordance with the underlying tendencies, one does not increase the numbers.

“In the same way, if feeling, perception, formations, and consciousness are not driven by the underlying tendencies, then they do not die in accordance with the underlying tendencies. If one is not driven by the underlying tendencies and does not die in accordance with the underlying tendencies, one does not increase the numbers.

“Blessed One, this is how I understand in full the meaning of the Dharma taught in brief.”

As above, up to … ‘he attained arhatship, and his mind was liberated.’

SUTRA 17. NOT SELF[47]

Thus have I heard:

At one time, the Buddha was staying in the Garden of Anathapindika, in the Jeta Grove, in the land of Sravasti. At that time, a bhikkhu rose from his seat, bared his right shoulder, placed his palms together, and said to the Buddha:

“Excellent, Blessed One! I now beseech you to teach me the essentials of the Dharma in brief. After hearing the Dharma, I shall dwell alone in a secluded place and cultivate heedfully. While cultivating heedfully, I shall reflect upon the purpose for which a clansman shaves off his beard and hair, dons the Dharma robe, and, out of faith, leaves the household life for homelessness: solely to realize here and now the consummation of the unsurpassed holy life and to know: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I personally know that there will be no further rebirth.’”

The Blessed One then said to that bhikkhu:

“Excellent! Excellent! Bhikkhu, you have spoken these words well: ‘I now beseech you to teach me the essentials of the Dharma in brief. After hearing the Dharma, I shall dwell alone in a secluded place and cultivate heedfully ... up to, personally knowing that there will be no further rebirth.’ Is this what you said?”

The bhikkhu said to the Buddha:

“Yes, Blessed One.”

The Buddha said to the bhikkhu:

“Listen, listen, and reflect carefully. I shall teach you.

“Bhikkhu, whatever Dharma is not suitable for you should be swiftly abandoned. Abandoning this Dharma will bring benefit, welfare, and lasting peace and happiness^[49].”

That bhikkhu said to the Buddha:

“I understand, Blessed One! I understand, Well-Gone One!”

The Buddha said to the bhikkhu:

“How do you understand in full the meaning of the Dharma that has been taught in brief?”

The bhikkhu said to the Buddha:

“Blessed One, form is not suitable for me and should therefore be swiftly abandoned. In the same way, feeling, perception, formations, and consciousness are not suitable for me and should therefore be swiftly abandoned. Abandoning this Dharma will bring benefit, welfare, and lasting peace and happiness. Thus, Blessed One, this is how I understand in full the meaning of the Dharma that the Blessed One taught in brief.”

The Buddha taught:

“Excellent! Excellent! Bhikkhu, you have understood in full the meaning of the Dharma that I taught in brief. Why is this? Form is not suitable for you and should therefore be swiftly abandoned. In the same way, feeling, perception, formations, and consciousness are not suitable for you and should therefore be swiftly abandoned. Abandoning this Dharma will bring benefit, welfare, and lasting peace and happiness.”

After that bhikkhu heard the Buddha’s teaching, he rejoiced greatly in his heart, bowed to the Buddha, and withdrew. Dwelling alone in a secluded place, he cultivated diligently and lived heedfully. Having cultivated diligently and lived heedfully, he reflected upon the purpose for which a clansman shaves off his beard and hair, dons the Dharma robe, and, out of faith, leaves the household life for homelessness: solely to realize here and now the consummation of the unsurpassed holy life and to know: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I personally know that there will be no further rebirth.’

At that time, the bhikkhu became an arhat, and his mind was liberated.

SUTRA 18. NOT ANOTHER’S[50]

Thus have I heard:

At one time, the Buddha was staying in the Garden of Anathapindika, in the Jeta Grove, in the land of Sravasti. At that time, a bhikkhu rose from his seat, bared his right shoulder, bowed to the Buddha, stood to one side, and said to the Buddha:

“Excellent, Blessed One! I now beseech you to teach me the essentials of the Dharma in brief. After hearing the Dharma, I shall dwell alone in a secluded place and cultivate heedfully. While cultivating heedfully, I shall reflect upon the purpose for which a clansman shaves off his beard and hair, dons the Dharma robe, and, out of faith, leaves the household life for homelessness: solely to realize here and now the consummation of the unsurpassed holy life and to know: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I personally know that there will be no further rebirth.’”

The Blessed One then taught that bhikkhu:

“Excellent! Excellent! Bhikkhu, you have spoken these words well: ‘I now beseech you to teach me the essentials of the Dharma in brief. After hearing the Dharma, I shall dwell alone in a secluded place and cultivate heedfully ... up to, personally knowing that there will be no further rebirth.’ Is this what you said?”

The bhikkhu said to the Buddha:

“Yes, Blessed One!”

The Buddha said to the bhikkhu:

“Listen, listen, and reflect carefully. I shall teach you.

“If there is any Dharma that is neither suitable for you nor suitable for others, swiftly abandon that Dharma^[51]. Abandoning that Dharma will bring benefit, welfare, and lasting peace and happiness.”

That bhikkhu said to the Buddha:

“Blessed One, I understand. Well-Gone One, I understand.”

The Buddha said to the bhikkhu:

“How do you understand in full the meaning of the Dharma that I have taught in brief?”

The bhikkhu said to the Buddha:

“Blessed One, form is not mine, is not what pertains to me^[52], and is not what pertains to another. This phenomenon should be swiftly abandoned. By abandoning it, one will obtain benefit, welfare, and lasting happiness. In the same way, feeling, perception, volitional formations, and consciousness are not mine, are not what pertains to me, and are not what pertains to another. These phenomena should be swiftly abandoned. By abandoning them, one will obtain benefit, welfare, and lasting happiness. Thus, regarding the Dharma that the Tathagata taught in brief, I have understood its meaning in detail in this way.”

The Buddha said to the bhikkhu:

“Excellent! Excellent! You have understood in detail the meaning of the Dharma that I taught in brief. Why is this? Bhikkhu, form is not self, is not what pertains to self, and is not what pertains to another. This phenomenon should be swiftly abandoned. By abandoning it, one will obtain benefit, welfare, and lasting happiness. In the same way, feeling, perception, volitional formations, and consciousness are not self, are not what pertains to self, and are not what pertains to another. These phenomena should be swiftly abandoned. By abandoning them, one will obtain benefit, welfare, and lasting happiness.”

After that bhikkhu heard the Buddha’s teaching, his heart was filled with joy. He bowed to the Buddha and withdrew; dwelling alone in a secluded place, he practiced diligently and lived heedfully until he personally knew that there would be no further rebirth.

At that time, the bhikkhu became an arhat, his mind liberated.

SUTRA 19. BOUND BY THE FETTERS[53]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a certain bhikkhu rose from his seat, bared his right shoulder, bowed to the Buddha, and stood to one side. He addressed the Buddha, saying:

“Excellent, Blessed One! I now beseech you to teach me the essential Dharma in brief. Having heard the Dharma, I will dwell alone in a secluded place and practice heedfully. Practicing heedfully, I will contemplate the purpose for which a good man leaves the household life, shaves off his beard and hair, dons the Dharma robes, and, out of faith, renounces home for homelessness, until he personally knows that there will be no further rebirth.”

The Blessed One then said to that bhikkhu:

“Excellent! Excellent! Bhikkhu, you have spoken these words well: ‘I now beseech you to teach me the essential Dharma in brief. Having heard the Dharma, I will dwell alone in a secluded place and practice heedfully... until I personally know that there will be no further rebirth.’ Is this what you have said?”

The bhikkhu addressed the Buddha:

“It is so, Blessed One!”

The Buddha said to the bhikkhu:

“Listen, listen, and carefully reflect upon it. I will explain it for you.

“Bhikkhu, whatever phenomenon is bound by the fetters should be swiftly abandoned^[54]. By abandoning that phenomenon, one will obtain benefit, welfare, and lasting happiness.”

That bhikkhu addressed the Buddha, saying:

“Blessed One, I have understood. Well-Gone One, I have understood.”

The Buddha said to the bhikkhu:

“How have you understood in detail the meaning of the Dharma that I taught in brief?”

The bhikkhu addressed the Buddha, saying:

“Blessed One, form is a phenomenon bound by the fetters^[55]. This phenomenon bound by the fetters should be swiftly abandoned. Once it has been abandoned, one will obtain benefit, welfare, and lasting happiness. In the same way, feeling, perception, volitional formations, and consciousness are phenomena bound by the fetters. These phenomena bound by the fetters should be swiftly abandoned. Once those phenomena have been abandoned, one will obtain benefit, welfare, and lasting happiness. Thus, regarding the Dharma that the Blessed One taught in brief, I have understood its meaning in detail.”

The Buddha said to the bhikkhu:

“Excellent! Excellent! You have understood in detail the meaning of the Dharma that I taught in brief. Why is this? Form is a phenomenon bound by the fetters. This phenomenon bound by the fetters should be swiftly abandoned. Once it has been abandoned, one will obtain benefit, welfare, and lasting happiness. In the same way, feeling, perception, volitional formations, and consciousness are phenomena bound by the fetters. These phenomena bound by the fetters should be swiftly abandoned. Once those phenomena have been abandoned, one will obtain benefit, welfare, and lasting happiness.”

After that bhikkhu heard the Buddha’s teaching, his heart was filled with joy. He bowed to the Buddha and withdrew; dwelling alone in a secluded place, he practiced diligently and lived heedfully until he personally knew that there would be no further rebirth.

At that time, the bhikkhu became an arhat, his mind liberated.

SUTRA 20. THE PROFOUND SUTRA

The Profound Sutra was likewise taught in this manner^[56].

SUTRA 21. AGITATION[57]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a certain bhikkhu rose from his seat, bared his right shoulder, bowed to the Buddha, and stood to one side. He addressed the Buddha, saying:

“Excellent, Blessed One! I now beseech you to teach me the essential Dharma in brief. Having heard the Dharma, I will dwell alone in a secluded place and practice heedfully. Practicing heedfully, I will contemplate the purpose for which a good man leaves the household life, shaves off his beard and hair, dons the Dharma robes, and, out of faith, renounces home for homelessness, until he personally knows that there will be no further rebirth.”

The Blessed One then said to that bhikkhu:

“Excellent! Excellent! Bhikkhu, you have spoken these words well: ‘I now beseech you to teach me the essential Dharma in brief. Having heard the Dharma, I will dwell alone in a secluded place and practice heedfully... until I personally know that there will be no further rebirth.’ Is this what you have said?”

The bhikkhu addressed the Buddha:

“It is so, Blessed One!”

The Buddha said to the bhikkhu:

“Listen, listen, and carefully reflect upon it. I will explain it for you.

“Bhikkhu, whoever is agitated will be bound by Mara. Whoever is not agitated will be liberated from Papiyan^[58].”

The bhikkhu addressed the Buddha, saying:

“I have understood, Blessed One. I have understood, Well-Gone One.”

The Buddha said to the bhikkhu:

“How have you understood in detail the meaning of the Dharma that I taught in brief?”

The bhikkhu addressed the Buddha, saying:

“Blessed One, when one is agitated by form^[59], one is bound by Mara. If one is not agitated, one is liberated from Papiyan. In the same way, when one is agitated by feeling, perception, volitional formations, or consciousness, one is bound by Mara. If one is not agitated, one is liberated from Papiyan. Thus, regarding the Dharma that the Blessed One taught in brief, I have understood its meaning in detail.”

The Buddha said to the bhikkhu:

“Excellent! Excellent! You have understood in detail the meaning of the Dharma that I taught in brief. Why is this? When one is agitated by form, one is bound by Mara. If one is not agitated, one is liberated from Papiyan. In the same way, when one is agitated by feeling, perception, volitional formations, or consciousness, one is bound by Mara. If one is not agitated, one is liberated from Papiyan”... up to: “...personally knew that there would be no further rebirth.” His mind was liberated, and he became an arhat.

SUTRA 22. KAPPA’S QUESTION[60]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a bhikkhu named Kappa^[61] went to the Buddha, bowed with his head and face at the Buddha’s feet, and then stood to one side. He addressed the Buddha, saying:

“As the Blessed One has taught, ‘A bhikkhu whose mind is well liberated.’ Blessed One, how is a bhikkhu’s mind well liberated^[62]?”

Then the Blessed One said to Kappa:

“Excellent! Excellent! You are able to ask the Tathagata about the mind that is well liberated. Excellent, Kappa! Listen, listen carefully, and attend closely; I shall explain it for you.

“Kappa, clearly contemplate and understand whatever pertains to form, whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near: all of it is impermanent. When one has rightly contemplated impermanence, craving for form is thereby eliminated. When craving for form has been eliminated, the mind is well liberated. Likewise, contemplate feeling, perception, formations, and consciousness, whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near: all of it is impermanent. When one has rightly contemplated impermanence, craving for consciousness is thereby eliminated. When craving for consciousness has been eliminated, I say that the mind is well liberated.

“Kappa, a bhikkhu whose mind is well liberated in this way is said by the Tathagata to have a mind that is well liberated. Why is this? Because sensual craving has been eliminated. Whoever has eliminated sensual craving is said by the Tathagata to have a mind that is well liberated.”

After the bhikkhu Kappa heard the Buddha’s teaching, his heart was filled with joy. He bowed to the Buddha and withdrew.

Then the bhikkhu Kappa, having received the Buddha’s teaching, dwelt alone in a secluded place, diligently and energetically reflecting, living without heedlessness… up to “… he knew for himself that there would be no further rebirth.” His mind was well liberated, and he became an arhat.

SUTRA 23. RAHULA’S QUESTION (1)[63]

Thus have I heard:

At one time, the Buddha was dwelling in the Kalanda Bamboo Grove at Rajagriha. At that time, the Venerable Rahula went to the Buddha, bowed his head at the Buddha’s feet, and then stood to one side and said to the Buddha:

“Blessed One, how should I know and how should I see so that, with regard to this body endowed with consciousness and all the characteristics of the external realm, there will be no fetters binding me through the view of self, the view of what belongs to self, and the conceit ‘I am’^[64]?”

The Buddha said to Rahula:

“Excellent! Excellent! Are you asking the Tathagata, ‘How should I know and how should I see so that, with regard to this body endowed with consciousness and all the characteristics of the external realm, there will be no fetters binding me through the view of self, the view of what belongs to self, and the conceit “I am”’?”

Rahula said to the Buddha:

“Yes, Blessed One.”

The Buddha said to Rahula:

“Excellent! Listen, listen carefully, and attend closely; I shall explain it for you.

“Rahula, contemplate whatever forms there may be, whether past, present, or future; internal or external; coarse or subtle; bad or good; far or near: all of them are not self, are not other than self, and neither is contained within the other^[65]. They should thus be contemplated as they truly are with equanimous wisdom^[66]. Likewise, feeling, perception, formations, and consciousness, whether past, future, or present; internal or external; coarse or subtle; bad or good; far or near: all of them are not self, are not other than self, and neither is contained within the other. They should thus be contemplated as they truly are with equanimous wisdom.

“Thus, Rahula, a bhikkhu should know in this way and see in this way. One who knows in this way and sees in this way has, with regard to this body endowed with consciousness and all the characteristics of the external realm, no fetters binding him through the view of self, the view of what belongs to self, and the conceit ‘I am.’

“Rahula, if a bhikkhu, with regard to this body endowed with consciousness and all the characteristics of the external realm, has no fetters binding him through the view of self, the view of what belongs to self, and the conceit ‘I am,’ that bhikkhu is called one who has cut off craving, cast away the fetters, directly and rightly realized^[67], and reached the end of suffering.”

After Rahula heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

SUTRA 24. RAHULA’S QUESTION (2)[68]

Thus have I heard:

At one time, the Buddha was dwelling in the Kalanda Bamboo Grove at Rajagriha. At that time, the Blessed One said to Rahula:

“How should a bhikkhu know and how should he see so that, with regard to this body endowed with consciousness and all the characteristics of the external realm, there will be no fetters binding him through the view of self, the view of what belongs to self, and the conceit ‘I am’?”

Rahula said to the Buddha:

“The Blessed One is the master of all dharmas, the guide, and the protector. Excellent, Blessed One! Please expound this meaning for the bhikkhus. After hearing the Buddha’s teaching, the bhikkhus will rejoice and respectfully practice it.”

The Buddha said to Rahula:

“Listen, listen carefully, and attend closely; I shall explain it for you.”

Rahula said to the Buddha:

“Yes, I shall respectfully receive the teaching.”

The Buddha said to Rahula:

“Contemplate whatever pertains to form, whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near: all of it is not self, is not other than self, and neither is contained within the other. It should thus be contemplated as it truly is with equanimous wisdom. Likewise, feeling, perception, formations, and consciousness, whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near: all of them are not self, are not other than self, and neither is contained within the other. They should thus be contemplated as they truly are with equanimous wisdom.

“A bhikkhu who knows in this way should see in this way. With regard to this body endowed with consciousness and all the characteristics of the external realm, he has no fetters binding him through the view of self, the view of what belongs to self, and the conceit ‘I am.’

“Rahula, a bhikkhu who, with regard to this body endowed with consciousness and all the characteristics of the external realm, has no fetters binding him through the view of self, the view of what belongs to self, and the conceit ‘I am,’ will transcend doubt, become detached from all characteristics, and be peacefully liberated. Such a bhikkhu is called one who has eliminated craving, cast away the fetters, directly and rightly realized, and rightly reached the ultimate end of suffering.”

After Rahula heard the Buddha’s teaching, he rejoiced and respectfully practiced it.

Summary verse:

Fetters, increasing the various numbers,

Not self, not the other,

The bondage of fetters, agitation,

The question asked by Kappa,

Together with Rahula,

The two sutras of questions.

SUTRA 25. GREAT LEARNING[69]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a certain bhikkhu went to the Buddha, paid homage to the Buddha, and then stood to one side and said to the Buddha:

“As the Blessed One speaks of ‘great learning,’ what is great learning?”

The Buddha said to the bhikkhu:

“Excellent! Excellent! Do you now wish to ask me about the meaning of great learning?”

The bhikkhu said to the Buddha:

“Yes, Blessed One.”

The Buddha said to the bhikkhu:

“Listen and attend closely; I shall explain it for you.

“Bhikkhu, you should know that if, upon hearing the Dharma, one gives rise to disenchantment, dispassion, cessation, and tranquility^[70] toward form, this is called great learning. Likewise, if, upon hearing the Dharma, one gives rise to disenchantment, dispassion, cessation, and tranquility toward feeling, perception, formations, and consciousness, this is called great learning. Bhikkhu, this is what the Tathagata calls great learning.”

After the bhikkhu heard the Buddha’s teaching, he was inspired and joyful, paid homage, and withdrew.

SUTRA 26. WELL-EXPOUNDED DHARMA[71]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a certain bhiksu approached the Buddha, bowed his head at the Buddha’s feet, then stood to one side and said to the Buddha:

“As the Blessed One speaks of a ‘Dharma teacher,’ what is meant by a Dharma teacher^[72]?”

The Buddha said to the bhiksu:

“Excellent! Excellent! Do you now wish to understand the meaning of what the Tathagata has said concerning a Dharma teacher?”

The bhiksu said to the Buddha:

“Yes, Blessed One.”

The Buddha said to the bhiksu:

“Listen carefully and reflect well; I shall explain it for you.”

The Buddha said to the bhiksu:

“If anyone teaches the Dharma concerning form in such a way as to give rise to disenchantment, dispassion, cessation, and tranquility^[73], that person is called a Dharma teacher. If anyone teaches the Dharma concerning feeling, perception, formations, and consciousness in such a way as to give rise to disenchantment, dispassion, cessation, and tranquility, that person is called a Dharma teacher. This is also what the Tathagata has said concerning a Dharma teacher.”

After hearing what the Buddha had taught, that bhiksu rejoiced with delight, bowed to the Buddha, and withdrew.

SUTRA 27. PRACTICE IN ACCORDANCE WITH THE DHARMA[74]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a certain bhiksu approached the Buddha, bowed his head in homage, then stood to one side and said to the Buddha:

“As the Blessed One speaks of ‘practicing the Dharma in accordance with the Dharma^[75],’ what is practicing the Dharma in accordance with the Dharma?”

The Buddha said to the bhiksu:

“Excellent! Excellent! Do you now wish to understand practicing the Dharma in accordance with the Dharma?”

The bhiksu said to the Buddha:

“Yes, Blessed One.”

The Buddha said to the bhiksu:

“Listen carefully and reflect well; I shall explain it for you.

“Bhiksu, to proceed toward disenchantment, dispassion, and cessation with regard to form is called practicing the Dharma in accordance with the Dharma^[76]. Likewise, to proceed toward disenchantment, dispassion, and cessation with regard to feeling, perception, formations, and consciousness is called practicing the Dharma in accordance with the Dharma.”

After hearing what the Buddha had taught, that bhiksu rejoiced with delight, bowed to the Buddha, and withdrew.

SUTRA 28. NIRVANA[77]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, another bhiksu approached the Buddha, bowed his head at the Buddha’s feet, then stood to one side and said to the Buddha:

“Blessed One, as the Blessed One speaks of ‘attaining nirvana here and now^[78],’ how does a bhiksu attain nirvana here and now?”

The Buddha said to the bhiksu:

“Excellent! Excellent! Do you now wish to understand ‘attaining nirvana here and now’?”

The bhiksu said to the Buddha:

“Yes, Blessed One.”

The Buddha said to the bhiksu:

“Listen carefully and reflect well; I shall explain it for you.

The Buddha said to the bhiksu:

“When, with regard to form, one gives rise to a mind of disenchantment, dispassion, and cessation, the taints no longer arise, and the mind is rightly liberated, this is called a bhiksu attaining nirvana here and now^[79]. Likewise, when, with regard to feeling, perception, formations, and consciousness, one gives rise to a mind of disenchantment, dispassion, and cessation, the taints no longer arise, and the mind is rightly liberated, this is called a bhiksu attaining nirvana here and now.”

After hearing what the Buddha had taught, that bhiksu rejoiced with delight, bowed to the Buddha, and withdrew.

SUTRA 29. SAMIDDHI ASKS ABOUT A TEACHER WHO EXPOUNDS THE DHARMA^[80]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a bhiksu named Samiddhi approached the Buddha, bowed his head at the Buddha’s feet, then stood to one side and said to the Buddha:

“As the Blessed One speaks of a ‘teacher who expounds the Dharma,’ what is meant by a teacher who expounds the Dharma?”

The Buddha said to the bhiksu:

“Do you now wish to understand the meaning of a teacher who expounds the Dharma?”

The bhiksu said to the Buddha:

“Yes, Blessed One.”

The Buddha said to the bhiksu:

“Listen carefully and reflect well; I shall explain it for you.

“If any bhiksu speaks of disenchantment, dispassion, and cessation with regard to form, he is called a teacher who expounds the Dharma. Likewise, if he speaks of disenchantment, dispassion, and cessation with regard to feeling, perception, formations, and consciousness, he is called a teacher who expounds the Dharma.”

After hearing what the Buddha had taught, that bhiksu rejoiced with delight, bowed to the Buddha, and withdrew.

Summary verse:

Learning much, well expounding the Dharma,

Practice in accordance with the Dharma, and nirvana.

Samiddhi asks:

What is a teacher who expounds the Dharma?

SUTRA 30. SONA (1)[81]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, the Squirrels’ Feeding Ground, in Rajagrha. At that time, the Venerable Sariputra was staying on Mount Grdhrakuta.

Then the son of a householder named Sona^[82] would travel each day to Mount Grdhrakuta and visit the Venerable Sariputra. After exchanging greetings and inquiries, he sat to one side and said to the Venerable Sariputra:

“Some sramanas and brahmins, with regard to form, which is impermanent, changing, and unstable, say: ‘I am superior, I am equal, or I am inferior.’ Why do these sramanas and brahmins entertain such notions and fail to see reality? Likewise, some sramanas and brahmins, with regard to feeling, perception, formations, and consciousness, which are impermanent, changing, and unstable, say: ‘I am superior, I am equal, or I am inferior.’ Why do these sramanas and brahmins entertain such notions and fail to see reality?

“Some sramanas and brahmins, with regard to form, which is impermanent, unstable, and changing, say: ‘I am superior, I am equal, or I am inferior.’ On account of what view do they fail to see reality? Likewise, with regard to feeling, perception, formations, and consciousness, which are impermanent, changing, and unstable, they say: ‘I am superior, I am equal, or I am inferior.’ On account of what view do they fail to see reality? Sona, what do you think? Is form permanent or impermanent?”

He replied:

“It is impermanent.”

“Sona, if it is impermanent, is it suffering?”

He replied:

“It is suffering.”

“Sona, if what is impermanent is suffering, then it is subject to change. What do you think? Should a noble disciple regard form therein as the self, as distinct from the self, or as existing within one another?”

He replied:

“No.”

“Sona, what do you think? Are feeling, perception, formations, and consciousness permanent or impermanent?”

He replied:

“They are impermanent.”

“If they are impermanent, are they suffering?”

He replied:

“They are suffering.”

“Sona, if consciousness is impermanent and suffering, then these are phenomena subject to change. What do you think? Should a noble disciple regard consciousness therein as the self, as distinct from the self, or as existing within one another?”

He replied:

“No.”

“Sona, you should know that all form—whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—is neither the self, nor distinct from the self, nor existing within one another. This is called knowing things as they truly are.

“Sona, likewise, all feeling, perception, formations, and consciousness—whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—are neither the self, nor distinct from the self, nor existing within one another. This is called knowing things as they truly are.

“Sona, with regard to form, feeling, perception, formations, and consciousness, one gives rise to a mind of disenchantment and dispassion and attains liberation and the knowledge and vision of liberation, knowing: ‘For me, birth has been ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

When the Venerable Sariputra had finished teaching this discourse, Thau-lu-na, the householder’s son, became free from dust and defilement and attained the pure Dharma eye. At that time, Thau-lu-na, the householder’s son, saw the Dharma and realized the Dharma, not through anyone else, and attained fearlessness in the true Dharma. He rose from his seat, bared his right shoulder, knelt, joined his palms, and addressed the Venerable Sariputra:

“Now I have attained deliverance. From this day onward, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and become an upasaka. From this day until the end of my life, I shall always take refuge in the Three Jewels with purity.”

After Thau-lu-na, the householder’s son, had heard what the Venerable Sariputra taught, he rejoiced with delight, paid homage, and withdrew.

SUTRA 31. THAU-LU-NA (2)[83]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalanda grounds, in the city of Rajagriha. At that time, the Venerable Sariputra was on Mount Grdhrakuta.

There was then a householder’s son named Thau-lu-na^[84], who traveled each day to Mount Grdhrakuta and visited the Venerable Sariputra. After exchanging greetings and inquiries, he sat to one side.

The Venerable Sariputra then said to Thau-lu-na:

“If any ascetic or brahmin does not know form as it really is, does not know the arising of form as it really is, does not know the cessation of form as it really is, and does not know the path leading to the cessation of form as it really is^[85], Thau-lu-na, you should know that such an ascetic or brahmin is incapable of abandoning form. Likewise, if any ascetic or brahmin does not know feeling, perception, formations, and consciousness as they really are; does not know their arising as it really is; does not know their cessation as it really is; and does not know the path leading to their cessation as it really is, that person is incapable of abandoning them.

“Thau-lu-na, if any ascetic or brahmin knows form as it really is, knows the arising of form as it really is, knows the cessation of form as it really is, and knows the path leading to the cessation of form as it really is, Thau-lu-na, you should know that such an ascetic or brahmin is capable of abandoning form. Likewise, Thau-lu-na, if any ascetic or brahmin knows feeling, perception, formations, and consciousness as they really are; knows their arising as it really is; knows their cessation as it really is; and knows the path leading to their cessation as it really is, Thau-lu-na, you should know that such an ascetic or brahmin is capable of abandoning them.

“Thau-lu-na, what do you think? Is form permanent or impermanent?”

He replied:

“It is impermanent.”

He asked again:

“If it is impermanent, is it suffering?”

He replied:

“It is suffering.”

The Venerable Sariputra said:

“If form is impermanent and suffering, then it is subject to change. Should a noble disciple regard form therein as self, as other than self, or as existing within one another?”

He replied:

“No.”

“Thau-lu-na, likewise, are feeling, perception, formations, and consciousness permanent or impermanent?”

He replied:

“They are impermanent.”

He asked again:

“If they are impermanent, are they suffering?”

He replied:

“They are suffering.”

He asked again:

“If what is impermanent is suffering, then it is subject to change. Should a noble disciple regard them therein as self, as other than self, or as existing within one another?”

He replied:

“No.”

“Thau-lu-na, you should know that form, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—all form is neither self nor other than self, nor does it exist within one another. This is called knowing as it really is.

“Thau-lu-na, a noble disciple should develop disenchantment toward form, become dispassionate, and attain liberation—liberation from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.

“Likewise, feeling, perception, formations, and consciousness, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of them are neither self nor other than self, nor do they exist within one another. This is called knowing as it really is.

“Thau-lu-na, a noble disciple should develop disenchantment toward them, become dispassionate, and attain liberation—liberation from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

After Thau-lu-na had heard what the Venerable Sariputra taught, he rejoiced with delight, paid homage, and withdrew.

SUTRA 32. THAU-LU-NA (3)[86]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalanda grounds, in the city of Rajagriha. At that time, the Venerable Sariputra was on Mount Grdhrakuta.

There was then a householder’s son named Thau-lu-na, who traveled each day to Mount Grdhrakuta and visited the Venerable Sariputra. After exchanging greetings and inquiries, he sat to one side.

The Venerable Sariputra then said to Thau-lu-na:

“If any ascetic or brahmin does not know form as it really is, does not know the arising of form as it really is, does not know the cessation of form as it really is, does not know the gratification in form as it really is, does not know the danger in form as it really is, and does not know the escape from form as it really is, that person will be incapable of transcending form. Likewise, if any ascetic or brahmin does not know feeling, perception, formations, and consciousness as they really are; does not know their arising as it really is; does not know their cessation as it really is; does not know their gratification as it really is; does not know their danger as it really is;

and does not know the escape from them as it really is, such an ascetic or brahmin will be incapable of transcending them.

“If any ascetic or brahmin knows form as it really is, knows the arising of form as it really is, knows the cessation of form as it really is, knows the gratification in form as it really is, knows the danger in form as it really is, and knows the escape from form as it really is, such an ascetic or brahmin is capable of transcending form. Likewise, if any ascetic or brahmin knows feeling, perception, formations, and consciousness as they really are; knows their arising as it really is; knows their cessation as it really is; knows their gratification as it really is; knows their danger as it really is; and knows the escape from them as it really is, such an ascetic or brahmin is capable of transcending them.

“Thau-lu-na, what do you think? Is form permanent or impermanent?”

He replied:

“It is impermanent.”

“Then is what is impermanent suffering?”

He replied:

“It is suffering.”

“Thau-lu-na, if form is impermanent and suffering, then it is subject to change. Should a noble disciple regard it therein as self, as other than self, or as existing within one another?”

He replied:

“No.”

“Thau-lu-na, what do you think? Likewise, are feeling, perception, formations, and consciousness permanent or impermanent?”

He replied:

“They are impermanent.”

“Then is what is impermanent suffering?”

He replied:

“It is suffering.”

“Thau-lu-na, if what is impermanent is suffering, then it is subject to change. Should a noble disciple regard it therein as self, as other than self, or as existing within one another?”

He replied:

“No.”

“Thau-lu-na, you should know that form, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—all such form is neither self nor other than self, nor does it exist within one another. This is called knowing as it really is.

“Thau-lu-na, likewise, feeling, perception, formations, and consciousness, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of them are neither self nor other than self, nor do they exist within one another. This is called knowing as it really is.”

“Thâu-lũ-na, a noble disciple should rightly contemplate these five aggregates subject to clinging as not-self and as not belonging to self. Contemplating rightly in this way, there is nothing in the world to be appropriated. When there is nothing to be appropriated, there is nothing to which one clings. When there is nothing to which one clings, one personally attains nirvana: ‘For me, birth is ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’

When Thâu-lũ-na, the son of a householder, had heard the teaching given by the Venerable Śāriputra, he was inspired and delighted, paid homage, and withdrew.

Notes:

^[1]. Taishō, vol. 1. Cf. Pāli, S. 22. 12–14. Aniccam.

^[2]. Form is impermanent 色無常. Pāli: rūpaṃ aniccaṃ.

^[3]. Chinese: revulsion and separation 厭離. Pāli: nibbindati, to become disenchanted, to feel aversion.

^[4]. Chinese: the exhaustion of delight and craving 喜貪盡. Pāli: varajjati/ virāga, no longer infatuated, dispassion, freedom from craving.

^[5]. Pāli: virāgā vimuccati. vimuttasmiṃ vimuttam iti ñāṇaṃ hoti, through dispassion one is liberated. When liberated, the knowledge arises that one is liberated.

^[6]. The declaration of one who has attained arhatship: “My birth is ended, the holy life has been established, what had to be done has been done; I know for myself that I shall not undergo further existence” 我生已盡, 梵行已立, 所作已辦, 自知不受後有. Pāli: khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karanīyaṃ nāparam itthatayāti pajānāti.

^[7]. Cf. S. 22. 15–17. Yad aniccam.

^[8]. Pāli, S. 22. 24. Parijānaṃ.

^[9]. Chinese: not knowing, not understanding, not abandoning, not becoming free from desire 不知, 不明, 不斷, 不離欲. Pāli: anabhijānaṃ aprijānaṃ avirājayaṃ appajahaṃ, not directly knowing, not fully understanding, not becoming dispassionate, not relinquishing.

^[10]. S. 35. 27. Parijānanā.

^[11]. Free from sensual craving; in the passages above: free from desire. Pāli: viraja, stainlessness. Synonymous with virāga, dispassion.

^[12]. S. 22. 29. Abhinandanaṃ (delight), and the final portion of 22.24. Parijānaṃ (full understanding).

^[13]. Chinese: loving delight 愛喜. Pāli: abhinandati, to delight in, welcome, or rejoice in.

^[14]. S. 35. 27, Parijānanā.

^[15]. S. 22. 29 Abhinandanaṃ.

^[16]. S. 22. 9–11. Atītānāgatapaccupanna.

^[17]. Chinese: rightly proceeding toward complete cessation 正向滅盡. Pāli: nirodhāya paṇipanno, practicing toward cessation (with respect to form...).

^[18]. Closely resembles discourse no. 2 above, S. 22. 15. Yad aniccam.

^[19]. Pāli: yad dukkhaṃ tad anattā; yad anattā tam netaṃ mama, nesoḥam asmi, na meso attāṭi, whatever is suffering is not-self. Whatever is not-self is not mine: “It is not I; it is not my self.”

^[20]. Pāli: evam etam yathābhūtam sammappaññāya daṭṭhabbaṃ, it should thus be seen clearly as it truly is with right wisdom.

^[21]. Non-delight 不樂; that is, what elsewhere is called freedom from desire or dispassion. Pāli: virāga.

^[22]. True knowledge arises in one who is liberated 解脫者真實智生. Pāli: vimuttasmiṃ vimuttam iti ñāṇaṃ hoti, in liberation, one knows, “I am liberated.” See note 5 to discourse 1 above.

^[23]. Closely resembles discourses nos. 2 and 9. Pāli: S.22. 15 Yad aniccam.

^[24]. S. 22. 18. Hetu (cause).

^[25]. Pāli: yo pi hetu yo pi paccayo rūpassa uppādāya so pi anicco, whatever is the cause and whatever is the condition for the arising of form is also impermanent.

^[26]. Knowledge and vision of liberation; see note 22 to discourse 9 above.

^[27]. Closely resembles discourse 11 above. Pāli, S. 22. 19–20. Hetu.

^[28]. Pāli, S. 22. 28. Assāda.

^[29]. Pāli: no cedaṃ bhikkhave rūpassa assādo abhavissa na yidaṃ sattā rūpasmiṃ sārajjeyyaṃ, if there had been no gratification in form, beings could not become enamored of form.

^[30]. Chinese: danger 患. Pāli: adīnavo, peril, danger.

^[31]. Escape 出離; also called the essential way out; Pāli: nissaraṇa, escape, emergence from danger.

^[32]. Aggregates subject to clinging 受陰, also called aggregates of clinging. Pāli: upādānakkhanda.

^[33]. Pāli: (…) sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhamṇiyā pajāya sadevamanussāya nissaṭā visamyuttā vippamuttā vimariyādikatena cetasā vaharanti, (because they clearly know,) those beings are freed, detached, and liberated from this world with its devas, Māra, Brahmā, ascetics and brahmins, together with its devas and humans, and dwell with an unrestricted mind.

^[34]. Closely resembles discourse 13 above. Pāli, S. 22. 26–27. Assāda.

^[35]. Seeking and pursuing gratification in form 於色味有求有行. Pāli: rūpassa assādapariyesanaṃ acariṃ, I went in search of gratification in form.

^[36]. Realization in accordance with it 隨順覺. Pāli: yad rūpassa assādo tad ajjhagamaṃ, I reached the gratification in form.

^[37]. Pāli, S. 22. 36. Bhikkhu; cf. S. 22. 63–65. Upādiyāmano.

^[38]. Chinese: a certain bhikkhu 異比丘. Pāli: aññataro.

^[39]. Alone in a secluded place 獨一靜處. Pāli: eko vūpakaṭṭho, alone, secluded from worldly people.

^[40]. Having faith, going forth from the household life into homelessness 信家非家出家. Pāli: agārasmā anagāruyaṃ pabbajjati, abandoning the household, going forth into homelessness.

^[41]. Personally realizing it in this very life 現法作證. Pāli: diṭṭhw va dhamme sayaṃ abhiññā sacchikitvā, in this very life, through direct knowledge, personally experiencing it.

^[42]. “If one is driven by an underlying tendency, one dies in accordance with that underlying tendency” 若隨使使者即隨使死. The Chinese translation is obscure.

The Pāli is probably: yaṃ kho bhikkhu anuseti tam anumīyati, whatever one inclines toward, one conceives in terms of that. Pāli: anuseti, literally, to lie along with, to remain latent, an underlying tendency; the derived noun is anusaya: underlying tendency, referring to a latent affliction (that which accompanies and lies dormant). The Chinese version understands anuseti as deriving from the verb sevati, “to serve,” and therefore translates it as “to be driven by an underlying tendency” or “to command.” Pāli: anumīyati (to conceive or infer), from the verb mā: to measure; but the Chinese version understands it as deriving from the verb miyyati: to die, and therefore translates it as “to die accordingly.”

^[43]. “One who dies in accordance with an underlying tendency is then bound by clinging” 隨使死者則為取所縛. Pāli: yam anumīyati tena saṃkhaṃ gacchati, whatever one conceives in terms of, one is designated in terms of that. See also the note to discourse 16 below.

^[44]. Pāli: rūpam... anuseti tam anumīyati, one inclines toward form and conceives in terms of form.

^[45]. S. 22. 35. Bhikkhu.

^[46]. Increasing the various enumerations 增諸數; the meaning is unclear. Pāli: saṃkhaṃ gacchati, literally, to enter into reckoning; figuratively, to be designated or defined. Cf. S. 22. 35: yam anuseti tena saṃkhaṃ gacchati: whatever one inclines toward, one is designated in terms of that. See also note 43 to discourse 15 above.

^[47]. S. 22. 68. Anattā, 69. Anattaniya.

^[48]. A phenomenon that is not properly yours 非汝所應之法. Probably Pāli: na-tumhākam, not yours. See note 53 to discourse 18 below.

^[49]. Pāli: tam vo pahīnaṃ hitāya sukhāya bhavissati, abandoning that phenomenon will lead to your welfare and happiness.

^[50]. S.22. 33–34. Na-tumhākaṃ (not yours; compare the Pāli cited in note 52 below).

^[51]. Pāli: yam bhikkhave na tumhākaṃ, tam pajahatha, bhikkhus, whatever is not yours, abandon it.

^[52]. Pāli: na hi no etam bhante attā vā attaniyam, Venerable Sir, that is neither my self nor something belonging to my self.

^[53]. S. 22. 70. Rajanīyasaṇṭhitaṃ (a formation, or state of existence, that is defiled).

^[54]. Pāli: yam kho bhikkhu rajanīyasaṇioḥitaṃ tatra te chando pahātabbo, Bhikkhu, whatever is a basis for defilement, there you must abandon desire.

^[55]. Pāli: rūpaṃ kho rajanīyasaṇṭhitaṃ, form is a basis for being defiled by craving.

^[56]. This is the original wording in the Chinese text; according to it, there is another discourse entitled the “Profound Discourse,” whose content is entirely identical to the discourse above.

^[57]. S. 22. 63. Upādiyamāna; S.22. 64. Maññamāna.

^[58]. Pāli: upādiyamāno baddho mārassa anupādiyamano mutto pāpimāto, when one clings, one is tightly bound by Māra. When one does not cling, one is freed from Pāpīyān (the Evil One).

^[59]. Pāli: rūpaṃ upādiyamāno, when clinging to form.

^[60]. S. 22. 124-125. Kappo.

^[61]. Kiếp-ba 劫波. Pāli: Kappo.

^[62]. Kappa’s question in the Pāli version is the same as Rāhula’s; see n. 64 in the following discourse.

^[63]. S. 22. 91. Rāhulo.

^[64]. Pāli: kathaṃ nu kho bhante jānato kathaṃ passato imasmiñ ca saviñīaṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṃkāramānānusayā na honti, Venerable Blessed One, how must one know and how must one see so that, in this conscious body and in all external signs, there do not exist the underlying tendencies that produce the notions of “I,” “mine,” and self-conceit?

^[65]. Not-self, not different from self, not mutually contained 非我, 不異我, 不相在. Pāli: n’etaṃ mama n’eso’ ham asmi na m’ eso attā, this is not mine, this I am not; this is not my self.

^[66]. Impartial wisdom 平等慧. Pāli: sammappañāya, by right wisdom, or right understanding.

^[67]. Chinese: right unobstructed complete realization 正無間等: literally, completely unobstructed. In other discourses, this expression corresponds to the Pāli abhisamaya: direct realization, referring to the contemplation and realization of the Four Noble Truths; see also n. 18 to discourse 105.

^[68]. Pāli, S.22. 92. Rāhulo.

^[69]. No Pāli equivalent has been found.

^[70]. See n. 73 to discourse 26 below.

^[71]. Pāli, S. 22. 115-116. Kathika.

^[72]. Dharma teacher 法師. Pāli: dhammakathiko.

^[73]. Pāli: rūpassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, if he teaches the Dharma leading to disenchantment, dispassion, and cessation with regard to form.

^[74]. Pāli, S. 22. 39-41. Anudhamma.

^[75]. Proceeding from Dharma to the successive Dharma 法次法向, proceeding toward the Dharma and the successive Dharma, or cultivating in accordance with the sequential nature of the Dharma; this is also called practicing the Dharma in accordance with the Dharma. Pāli: dhammānudhamma-paṭipanno, practicing the Dharma and what accords with the Dharma; practicing in conformity with the Dharma. The Treatise on the Collection of Different Approaches 6 states: “What is practicing the Dharma in accordance with the Dharma? It is the emancipation engendered by wise attention, and the supreme wholesome qualities produced through seclusion, steadfast cultivation, and uninterrupted diligence; this is called practicing the Dharma in accordance with the Dharma.”

^[76]. Pāli: rūpassa ce… nibbidāya virāgāya nirodhāya paṭipanno hoti, it is the practice leading to disenchantment, dispassion, and cessation with regard to form.

^[77]. Pāli, cf. the discourses S. 22. 115-116 Kathika, 33. 154. Kathika.

^[78]. Attaining and seeing nirvana in the present Dharma 得見法涅槃. See the note below.

^[79]. Pāli: rūpassa ce nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhamme nibbānapatto, through disenchantment, dispassion, and cessation with regard to form, one is liberated without clinging; this is the attainment of nirvana here and now.

^[80]. Pāli, cf. S. 22. 115. Kathika.

^[81]. Pāli, S. 22. 49. Soṇa.

^[82]. Thâu-lũ-na 輸屢那. Pāli: Soṇo gahapatiputto.

^[83]. Cf. discourse 30, n. 83 above.

^[84]. Cf. discourse 30, n. 83 above.

^[85]. Chinese: path of practice leading to the cessation of form 色滅道跡. Pāli: rūpa-nirodhagāminiṃ-paṭipadaṃ, the practice leading to the cessation of form.

^[86]. Cf. discourse 30, n. 83 above.