雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 33. NOT-SELF[1]

Thus have I heard:

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

“Form is not self. If form were self, sickness and suffering should not arise in relation to form, and one should be able to wish of form, ‘Let it be thus,’ or ‘Let it not be thus.’ Because form is not-self, sickness and suffering arise in relation to form, and one cannot make form be thus or not thus according to one’s wishes. Feeling, perception, formations, and consciousness are likewise.

“Bhikkhus, what do you think: Is form permanent or impermanent?”

The bhikkhus said to the Buddha:

“It is impermanent, Blessed One.”

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

The bhikkhus said to the Buddha:

“It is suffering, Blessed One.”

“Thus, what is impermanent is suffering and subject to change. Should a learned noble disciple regard it as self, as other than self, or as existing within one another^[2]?”

The bhikkhus said to the Buddha:

“One should not, Blessed One.”

“Feeling, perception, formations, and consciousness are likewise.

“Therefore, bhikkhus, whatever form there is—whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—none of it is self, other than self, or existing within one another. It should be contemplated in this way. Feeling, perception, formations, and consciousness are likewise.

“Bhikkhus, regarding these five aggregates subject to clinging, a learned noble disciple should contemplate them as they truly are: they are not self and do not belong to self. Having contemplated them as they truly are, there is nothing in the world to grasp. Because there is nothing to grasp, there is nothing to which one clings. Because there is nothing to which one clings, one personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been accomplished, and I know for myself that there will be no further rebirth.’”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 34. THE FIVE BHIKKHUS[3]

Thus have I heard:

At one time, the Buddha was staying in the Deer Park at the Dwelling Place of the Seers, in the country of Vārāṇasī.

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

“Form has no self^[4]. If form had a self, sickness and suffering could not arise in relation to form, and one could wish of form, ‘Let it be thus,’ or ‘Let it not be thus.’ Because form is not-self, sickness and suffering arise in relation to form, and one cannot make form be thus or not thus according to one’s wishes. Feeling, perception, formations, and consciousness are likewise.

“Bhikkhus, what do you think: Is form permanent or impermanent?”

The bhikkhus said to the Buddha:

“It is impermanent, Blessed One.”

“Bhikkhus, is what is impermanent suffering?”

The bhikkhus said to the Buddha:

“It is suffering, Blessed One.”

“Bhikkhus, what is impermanent is suffering and subject to change. Should a learned noble disciple regard form as self, as other than self, or as existing within one another?”

The bhikkhus said to the Buddha:

“One should not, Blessed One.”

“Feeling, perception, formations, and consciousness are likewise.

“Therefore, bhikkhus, whatever form there is—whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—contemplate all of it as it truly is: it is not self and does not belong to self. Feeling, perception, formations, and consciousness are likewise.

“Bhikkhus, regarding these five aggregates subject to clinging, a learned noble disciple should contemplate them as they truly are, seeing that they are not self and do not belong to self. Contemplating them in this way, there is nothing in the world to grasp. Because there is nothing to grasp, there is nothing to which one clings. Because there is nothing to which one clings, one personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been accomplished, and I know for myself that there will be no further rebirth.’”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 35. THE THREE WORTHY MEN[5]

Thus have I heard:

At one time, the Buddha was staying at the Bamboo Grove Monastery in Caitya.

At that time, there were three Worthy Men^[6] who had recently gone forth: Venerable Anuruddha^[7], Venerable Nandiya^[8], and Venerable Kimbila^[9].

At that time, the Blessed One knew what they were thinking in their minds and therefore admonished and instructed them, saying:

“Bhikkhus, this is mind, this is mentation, and this is consciousness. Contemplate this; do not contemplate that. Abandon this desire and abandon this form; personally realize, attain, and abide in it.

“Bhikkhus, is there any form that is permanent, does not change, and endures forever?”

The bhikkhus said to the Buddha:

“No, Blessed One.”

The Buddha said to the bhikkhus:

“Excellent! Excellent! Form is impermanent and subject to change; it is to be disenchanted with, relinquished, brought to cessation, and stilled. From the distant past until now, all such form has been impermanent, suffering, and subject to change. Having known this, all the influxes, harm, burning, sorrow, and affliction that have ever arisen in dependence upon this form are entirely eradicated. Once they have been eradicated, there is nothing to which one clings. Once there is nothing to which one clings, one dwells in peace and happiness. Once one dwells in peace and happiness, one attains parinirvana. Feeling, perception, formations, and consciousness are likewise.”

As the Buddha taught this sutra, the influxes of the three Worthy Men no longer arose, and their minds were liberated.

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 36. THE SIXTEEN BHIKKHUS[10]

Thus have I heard:

At one time, the Buddha was staying in the Scattered-Parasol Mango Grove on the bank of the Bhadra River, in the country of Mathurā^[11].

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

“Abide as islands unto yourselves^[12], abide with yourselves as your refuge^[13], abide with the Dharma as your island^[14], and abide with the Dharma as your refuge^[15]. Do not abide with any other island or any other refuge.

“Bhikkhus, contemplate rightly; abide as islands unto yourselves, abide with yourselves as your refuge, abide with the Dharma as your island, and abide with the Dharma as your refuge. Do not abide with any other island or any other refuge.

“From what cause do sorrow, lamentation, pain, and distress arise? Why are there four? Through what and by what are beings bound^[16]? How does one contemplate oneself so that sorrow, lamentation, pain, and distress that have not yet arisen now arise, and those that have already arisen now increase and spread?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. We beseech the Blessed One to teach us. After hearing it, we shall practice in accordance with the teaching.”

The Buddha said to the bhikkhus:

“Listen attentively and consider it well; I shall explain it for you.

“Bhikkhus, there is form; because of form, one is bound to form. Contemplating oneself, sorrow, lamentation, pain, and distress that had not yet arisen now arise, and those that have already arisen now increase and spread. Feeling, perception, formations, and consciousness are likewise.

“Bhikkhus, is there any form that is permanent, does not change, and endures forever?”

They replied:

“No, Blessed One.”

The Buddha said to the bhikkhus:

“Excellent! Excellent! Bhikkhus, form is impermanent. If a good man knows that form is impermanent, suffering, subject to change, and knows desire, cessation, and quiescence; and that from time immemorial all form has been a phenomenon of impermanence, suffering, and change; then, having known this, if sorrow, lamentation, suffering, and distress arise with form as their cause and condition, he should abandon them. Once they have been abandoned, there is nothing further to cling to. Because there is no clinging, he dwells in peace and happiness. Once he dwells in peace and happiness, this is called nirvana. The same is true of feeling, perception, formations, and consciousness.”

When the Buddha taught this discourse, the minds of sixteen bhikkhus were liberated without the arising of the taints.

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

Summary verse:

Bamboo Grove, Vaisali,

Purity, right contemplation,

Impermanence, suffering, non-self,

Five, three, and sixteen.

DISCOURSE 37. SELF^[17]

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:

“I do not dispute with the world; the world disputes with me. Why is this? Bhikkhus, one who speaks in accordance with the Dharma does not dispute with the world.

“What the wise in the world say exists, I too say exists. What is it that the wise in the world say exists and that I too say exists? Bhikkhus, form is impermanent, suffering, and subject to change. The wise in the world say that this exists, and I too say that it exists. Likewise, feeling, perception, formations, and consciousness are impermanent, suffering, and subject to change. What the wise in the world say exists, I too say exists.

“What the wise in the world say does not exist, I too say does not exist. What is it that the wise in the world say does not exist and that I too say does not exist? Bhikkhus, form that is permanent, unchanging, and eternally enduring is something the wise in the world say does not exist, and I too say it does not exist. Likewise, feeling, perception, formations, and consciousness that are permanent, unchanging, and eternally enduring are things the wise say do not exist, and I too say they do not exist. This is what is called: what the wise in the world say does not exist, I too say does not exist.

“Bhikkhus, there are worldly phenomena within the world^[18] that I have directly known and awakened to for myself, and that I then analyze, expound, and reveal to people; yet the blind and sightless in the world neither know nor see them. That is not my fault.

“Bhikkhus, what are the worldly phenomena within the world that I have directly known and awakened to for myself, and that I then analyze, expound, and reveal to people, yet which the blind and sightless neither know nor see? Bhikkhus, form is impermanent, suffering, and subject to change; it is a worldly phenomenon within the world. Likewise, feeling, perception, formations, and consciousness are impermanent and suffering; they are worldly phenomena within the world.

“Bhikkhus, these are worldly phenomena within the world that I have directly known and awakened to for myself, and that I then analyze, expound, and reveal to people; yet the blind and sightless neither know nor see them. What can I do for those who are blind, sightless, unknowing, and unseeing?”

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

DISCOURSE 38. LOWLY OCCUPATIONS^[19]

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:

“People in the world engage in lowly occupations, making a living and seeking wealth by all manner of means, and thereby attain riches and honor; everyone in the world knows this. Just as the world understands it, so too do I speak of it. Why? Do not think that I am different from the world.

“Bhikkhus, it is just as the same utensil is called kien-ty in one place, bat in another, chui-chui-la in another, gia-luu in another, ty-tat-da in another, ba-xa-na in another, and tat-lao^[20] in another, according to the understanding of each particular place. I too speak in accordance with this. Why? Do not think that I am different from the world.

“Thus, bhikkhus, there are worldly phenomena that I have directly known and awakened to for myself, and that I then analyze, expound, and reveal to people; yet the blind and sightless neither know nor see them. What can I do for those who are blind, sightless, unknowing, and unseeing?”

“Bhikkhus, what are the worldly phenomena within the world that I have directly known and awakened to for myself, and that I then analyze, expound, and reveal to people, yet which the blind and sightless neither know nor see? Bhikkhus, form is impermanent, suffering, and subject to change; it is a worldly phenomenon within the world. Likewise, feeling, perception, formations, and consciousness are impermanent and suffering; they are worldly phenomena within the world.

“Bhikkhus, these are worldly phenomena within the world that I have known and seen for myself… up to: What can I do for those who are blind, sightless, unknowing, and unseeing!”

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

DISCOURSE 39. SEEDS^[21]

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:

“There are five kinds of seeds. What are the five? They are seeds propagated from roots, seeds propagated from stems, seeds propagated from joints^[22], seeds that fall naturally, and seeds propagated from fruit. Although these five kinds of seeds are unbroken, undamaged, unrotted, and unspoiled by wind^[23], fully ripened and sound, and although there is soil, if there is no water^[24], those kinds of seeds cannot grow and flourish. Although these newly ripened, sound seeds are unbroken, undamaged, unrotted, and unspoiled by wind, and although there is water, if there is no soil, they still cannot grow and flourish. If these newly ripened, sound seeds are unbroken, undamaged, unrotted, and unspoiled by wind, and there is sufficient water and soil, then these seeds will grow and flourish.

“Bhikkhus, these five kinds of seeds are an analogy for the aggregates subject to clinging that coexist with consciousness. The soil is an analogy for the four stations of consciousness^[25]. The water is an analogy for delight and craving^[26]. Consciousness abides by clinging to the four objects of appropriation^[27]. What are the four? Consciousness abides in form, clings to form, and, moistened by delight and craving, grows and flourishes. Likewise, consciousness abides in feeling, perception, and formations, clings to feeling, perception, and formations, and, moistened by delight and craving, grows and flourishes.

“Bhikkhus, consciousness therein may come or go, appear or disappear, or grow and flourish.

“Bhikkhus, if it is said that, apart from form, feeling, perception, and formations, consciousness comes or goes, appears or disappears, or arises, this exists only in words. If questioned about it, one would not know and would only become more deluded, because it is not within the domain of experience.

“With regard to the form dhatu, one abandons lust. When lust has been abandoned, the bondage produced by the mind^[28] and the stagnation in form are eliminated.^[29] When the bondage produced by the mind^[30] and the stagnation in consciousness have been eliminated, clinging is severed.^[31] When clinging has been severed, consciousness no longer has any support upon which to abide, arise, grow, and increase again. Likewise, with regard to the dhatus of feeling, perception, and formations,^[32] one abandons lust.

When lust has been abandoned, mind-produced contact^[33] and the stagnation in formations are eliminated. When mind-produced contact and the stagnation in formations have been eliminated, clinging is severed. When clinging has been severed, consciousness no longer has any support upon which to abide, arise, grow, and increase again.

Because it does not arise and grow, it does not fabricate.^[34] When there is no fabrication, one stands firmly established.^[35] By standing firmly established, one is content. Through contentment, one is liberated.^[36] Through liberation, there is nothing in any world to grasp and nothing to cling to. When there is nothing to grasp and nothing to cling to, one personally realizes nirvana: ‘For me, birth is ended, the holy life has been established, what had to be done has been accomplished, and I know that there will be no further existence.’

“I say that this consciousness does not go east, west, south, north, to the four intermediate directions, upward, or downward. It goes nowhere at all, but in this very present life enters nirvana: quiescent, cool, pure, and true.^[37]”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 40. OBSTRUCTION AND STAGNATION[38]

Thus have I heard:

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

“When there is obstruction and stagnation,^[39] there is no liberation. When there is no obstruction and stagnation, liberation is attained.

“What is obstruction and stagnation through which there is no liberation?

“Bhikkhus, consciousness abides by clinging to the four aggregates subject to clinging. What are the four? Consciousness abides obstructed and stagnating in form. Likewise, consciousness abides obstructed and stagnating in feeling, perception, and formations… up to: it is not its sphere.^[40] This is called obstruction and stagnation through which there is no liberation.

“What is freedom from obstruction and stagnation through which liberation is attained?

“One abandons lust for the form dhatu; one abandons lust for feeling, perception, and formations… up to: cool, pure, and true. This is called freedom from obstruction and stagnation through which liberation is attained.”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 41. FIVEFOLD TURNING[41]

Thus have I heard:

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

“There are five aggregates subject to clinging. They are the aggregate of form subject to clinging and the aggregates of feeling, perception, formations, and consciousness subject to clinging. With regard to these five aggregates subject to clinging, I possess five kinds of knowledge in accordance with reality:^[42] knowledge in accordance with reality of form, the arising of form, the gratification in form, the danger in form, and the escape from form. Likewise, I know in accordance with reality feeling, perception, formations, and consciousness; the arising of consciousness, the gratification in consciousness, the danger in consciousness, and the escape from consciousness.

“What is knowledge in accordance with reality of form? Whatever is form consists of the four great elements and form produced by the four great elements. This is called form. Thus, one knows form in accordance with reality.

“What is knowledge in accordance with reality of the arising of form? Delight and craving with regard to form constitute the arising of form. Thus, one knows the arising of form in accordance with reality.

“What is knowledge in accordance with reality of the gratification in form? The joy and pleasure that arise in dependence upon form are called the gratification in form. Thus, one knows the gratification in form in accordance with reality.

“What is knowledge in accordance with reality of the danger in form? Form is impermanent, suffering, and subject to change. This is called the danger in form. Thus, one knows the danger in form in accordance with reality.

“What is knowledge in accordance with reality of the escape from form? With regard to form, one subdues sensual lust, eliminates sensual lust, and transcends sensual lust. This is called the escape from form. Thus, one knows the escape from form in accordance with reality.

“What is knowledge in accordance with reality of feeling? There are six classes of feeling: feeling arising from eye-contact, and feeling arising from ear-, nose-, tongue-, body-, and mind-contact. These are called the six feelings. Thus, one knows feeling in accordance with reality.

“What is knowledge in accordance with reality of the arising of feeling? The arising of contact is the arising of feeling. Thus, one knows the arising of feeling in accordance with reality.

“What is knowledge in accordance with reality of the gratification in feeling? The joy and pleasure that arise in dependence upon the six feelings are called the gratification in feeling. Thus, one knows the gratification in feeling in accordance with reality.

“What is knowledge in accordance with reality of the danger in feeling? Feeling is impermanent, suffering, and subject to change. This is called the danger in feeling. Thus, one knows the danger in feeling in accordance with reality.

“What is knowledge in accordance with reality of the escape from feeling? With regard to feeling, one subdues sensual lust, eliminates sensual lust, and transcends sensual lust. This is called separation from feeling. Thus, one knows separation from feeling in accordance with reality.

“What is knowledge in accordance with reality of perception? There are six classes of perception: perception arising from eye-contact, and perception arising from ear-, nose-, tongue-, body-, and mind-contact. This is called perception. Thus, one knows perception in accordance with reality.

“What is knowledge in accordance with reality of the arising of perception? The arising of contact is the arising of perception. Thus, one knows the arising of perception in accordance with reality.

“What is knowledge in accordance with reality of the gratification in perception? The joy and pleasure that arise in dependence upon perception are called the gratification in perception. Thus, one knows the gratification in perception in accordance with reality.

“What is knowledge in accordance with reality of the danger in perception? Perception is impermanent, suffering, and subject to change. This is called the danger in perception. Thus, one knows the danger in perception in accordance with reality.

“What is knowledge in accordance with reality of the escape from perception? With regard to perception, one subdues sensual lust, eliminates sensual lust, and transcends sensual lust. This is called separation from perception. Thus, one knows separation from perception in accordance with reality.

“What is knowledge in accordance with reality of the existence of formations? There are six classes of volition: volition arising from eye-contact, and volition arising from ear-, nose-, tongue-, body-, and mind-contact. These are called formations. Thus, one knows formations in accordance with reality.

“What is knowledge in accordance with reality of the arising of formations? The arising of contact is the arising of formations. Thus, one knows the arising of formations in accordance with reality.

“What is knowledge in accordance with reality of the gratification in formations? The joy and pleasure that arise in dependence upon formations are called the gratification in formations. Thus, one knows the gratification in formations in accordance with reality.

“What is called knowledge in accordance with reality of the danger in formations? Formations are impermanent, suffering, and subject to change. This is called the danger in formations. Thus, one knows the danger in formations in accordance with reality.

“What is knowledge in accordance with reality of the escape from formations? With regard to formations, one subdues sensual lust, eliminates sensual lust, and transcends sensual lust. This is called the escape from formations. Thus, one knows the escape from formations in accordance with reality.

“What is knowledge in accordance with reality of consciousness? There are six classes of consciousness: eye-consciousness and ear-, nose-, tongue-, body-, and mind-consciousness. This is called consciousness. Thus, one knows consciousness in accordance with reality.

“What is knowledge in accordance with reality of the arising of consciousness? The arising of form is the arising of consciousness. Thus, one knows the arising of consciousness in accordance with reality.

“What is knowledge in accordance with reality of the gratification in consciousness? The joy and pleasure that arise in dependence upon consciousness are called the gratification in consciousness. Thus, one knows the gratification in consciousness in accordance with reality.

“What is it to know as it really is the danger in consciousness? Consciousness is impermanent, suffering, and subject to change. This is called the danger in consciousness. Thus one knows as it really is the danger in consciousness.

“What is it to know as it really is the escape from consciousness? With regard to consciousness, one subdues sensual desire, abandons sensual desire, and transcends sensual desire. This is called the escape from consciousness. Thus one knows as it really is the escape from consciousness.

“Bhikkhus, if any śramaṇa or brahmin knows form in this way and sees it in this way, then through knowing and seeing in this way, that person inclines toward dispassion; this is called right direction^[43]. If one is rightly directed, I say that one has entered upon realization^[44]. The same is true of feeling, perception, formations, and consciousness.

“If any śramaṇa or brahmin knows form as it really is and sees form as it really is, then through knowing and seeing it as it really is, that person becomes disenchanted with form and develops dispassion; without the arising of the taints, the mind attains liberation. If one has attained liberation of mind, then one has reached consummation^[45]. For one who has reached consummation, the holy life has been established. One whose holy life has been established is no longer subject to anyone’s control^[46]. This is called the final limit of suffering^[47]. The same is true of feeling, perception, formations, and consciousness.”

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

SUTRA 42. THE SEVEN BASES

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“There are seven bases of skillfulness^[48] and three methods of contemplating their meaning^[49]. By fully^[50] practicing within this Dharma, one realizes the exhaustion of the taints^[51], attains the taintless liberation of mind and liberation through wisdom, and in this very life personally knows, directly realizes, fully accomplishes, and abides in it, knowing: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know that there will be no further existence.’

“Bhikkhus, what are the seven bases of skillfulness? A bhikkhu knows form as it really is; knows as it really is the arising of form, the cessation of form, the path leading to the cessation of form, the gratification in form, the danger in form, and the escape from form. Likewise, he knows feeling, perception, formations, and consciousness as they really are; he knows as it really is the arising of consciousness, the cessation of consciousness, the path leading to the cessation of consciousness, the gratification in consciousness, the danger in consciousness, and the escape from consciousness.

“What is it to know form as it really is? Whatever is form consists of the four great elements and form derived from the four great elements. This is called form. Thus one knows form as it really is.

“What is it to know as it really is the arising of form? Craving accompanied by delight is the arising of form. Thus one knows as it really is the arising of form.

“What is it to know as it really is the cessation of form? The cessation of craving accompanied by delight is called the cessation of form. Thus one knows as it really is the cessation of form.

“What is it to know as it really is the path leading to the cessation of form? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the path leading to the cessation of form. Thus one knows as it really is the path leading to the cessation of form.

“What is it to know as it really is the gratification in form? The joy and pleasure that arise in dependence upon form are called the gratification in form. Thus one knows as it really is the gratification in form.

“What is it to know as it really is the danger in form? Form is impermanent, suffering, and subject to change. This is called the danger in form. Thus one knows as it really is the danger in form.

“What is it to know as it really is the escape from form? With regard to form, one subdues sensual desire, abandons sensual desire, and transcends sensual desire. This is called the escape from form. Thus one knows as it really is the escape from form.

“What is it to know as it really is the existence of feeling? There are six classes of feeling: feeling born of contact with the eye, and feeling born of contact with the ear, nose, tongue, body, and mind. This is called the existence of feeling. Thus one knows as it really is the existence of feeling.

“What is it to know as it really is the arising of feeling? The arising of contact is the arising of feeling. Thus one knows as it really is the arising of feeling.

“What is it to know as it really is the cessation of feeling? When contact ceases, that is the cessation of feeling. Thus one knows as it really is the cessation of feeling.

“What is it to know as it really is the path leading to the cessation of feeling? It is the Noble Eightfold Path: right view... through right concentration. This is called the path leading to the cessation of feeling. Thus one knows as it really is the path leading to the cessation of feeling.

“What is it to know as it really is the gratification in feeling? The joy and pleasure that arise in dependence upon feeling are called the gratification in feeling. Thus one knows as it really is the gratification in feeling.

“What is it to know as it really is the danger in feeling? Feeling is impermanent, suffering, and subject to change. This is called the danger in feeling. Thus one knows as it really is the danger in feeling.

“What is it to know as it really is the escape from feeling? With regard to feeling, one subdues sensual desire, abandons sensual desire, and transcends sensual desire. This is called the escape from feeling. Thus one knows as it really is the escape from feeling.

“What is it to know perception as it really is? There are six classes of perception: perception arising from contact with the eye, and perception arising from contact with the ear, nose, tongue, body, and mind. This is called the existence of perception. Thus one knows as it really is the existence of perception.

“What is it to know as it really is the arising of perception? The arising of contact is the arising of perception. Thus one knows as it really is the arising of perception.

“What is it to know as it really is the cessation of perception? The cessation of contact is the cessation of perception. Thus one knows as it really is the cessation of perception.

“What is it to know as it really is the path leading to the cessation of perception? It is the Noble Eightfold Path: right view... through right concentration. This is called the path leading to the cessation of perception. Thus one knows as it really is the path leading to the cessation of perception.

“What is it to know as it really is the gratification in perception? The joy and pleasure that arise in dependence upon perception are called the gratification in perception. Thus one knows as it really is the gratification in perception.

“What is it to know as it really is the danger in perception? Perception is impermanent, suffering, and subject to change. This is called the danger in perception. Thus one knows as it really is the danger in perception.

“What is it to know as it really is the escape from perception? With regard to perception, one subdues sensual desire, abandons sensual desire, and transcends sensual desire. This is called the escape from perception. Thus one knows as it really is the escape from perception.

“What is it to know formations as they really are? There are six classes of volition: volition arising from contact with the eye, and volition arising from contact with the ear, nose, tongue, body, and mind. These are called formations. Thus one knows as it really is the existence of formations.

“What is it to know as it really is the arising of formations? The arising of contact is the arising of formations. Thus one knows as it really is the arising of formations.

“What is it to know as it really is the cessation of formations? The cessation of contact is the cessation of formations. Thus one knows as it really is the cessation of formations.

“What is it to know as it really is the path leading to the cessation of formations? It is the Noble Eightfold Path: right view through right concentration. This is called the path leading to the cessation of formations. Thus one knows as it really is the path leading to the cessation of formations.

“What is it to know as it really is the gratification in formations? The joy and pleasure that arise in dependence upon formations are called the gratification in formations. Thus one knows as it really is the gratification in formations.

“What is it to know as it really is the danger in formations? Formations are impermanent, suffering, and subject to change. This is called the danger in formations. Thus one knows as it really is the danger in formations.

“What is it to know as it really is the escape from formations? If desire and craving for formations are subdued, abandoned, and transcended, this is called the escape from formations. Thus one knows as it really is the escape from formations.

“What is it to know consciousness as it really is? There are six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. This is called the existence of consciousness. Thus one knows as it really is the existence of consciousness.

“What is it to know as it really is the arising of consciousness? The arising of name-and-form is the arising of consciousness. Thus one knows as it really is the arising of consciousness.

“What is it to know as it really is the cessation of consciousness? The cessation of name-and-form is the cessation of consciousness. Thus one knows as it really is the cessation of consciousness.

“What is it to know as it really is the path leading to the cessation of consciousness? It is the Noble Eightfold Path: right view through right concentration. This is called the path leading to the cessation of consciousness. Thus one knows as it really is the path leading to the cessation of consciousness.

“What is it to know as it really is the gratification in consciousness? The joy and pleasure that arise in dependence upon consciousness are called the gratification in consciousness. Thus one knows as it really is the gratification in consciousness.

“What is it to know as it really is the danger in consciousness? Consciousness is impermanent, suffering, and subject to change. This is called the danger in consciousness. Thus one knows as it really is the danger in consciousness.

“What is it to know as it really is the escape from consciousness? If desire and craving for consciousness are subdued, abandoned, and transcended, this is called the escape from consciousness. Thus one knows as it really is the escape from consciousness.

“Bhikkhus, these are called the seven good stations.

“What are the three methods of contemplating their meaning? A bhikkhu, in a secluded place, beneath a tree, or in an open field, examines the skandhas, dhatus, and ayatanas^[52] by proper means^[53] and reflects upon their meaning. These are called a bhikkhu’s three methods of contemplating meaning.

“These are called a bhikkhu’s seven good stations and three methods of contemplating meaning. Entirely within this Dharma, he realizes the exhaustion of the taints and attains the untainted liberation of mind and liberation through wisdom. In this very life, he directly knows and personally realizes the complete attainment and abides in it, 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.’”

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

DISCOURSE 43. CLINGING^[54]

Thus have I heard:

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

“Because there is grasping, attachment arises^[55]. When there is no grasping, there is no attachment. Listen carefully and reflect well; I shall explain this for you.”

The bhikkhus said to the Buddha:

“Yes, venerable sir. We shall follow your instruction.”

The Buddha told the bhikkhus:

“How does attachment arise because of grasping? An ignorant, uninstructed worldling regards form as self, as distinct from self, or as existing within each other^[56]; he regards form as self or as belonging to self and grasps it. Once he has grasped it, if that form changes or becomes otherwise, his mind changes along with it^[57]. When his mind has changed along with it, grasping arises and takes hold of his mind, where it remains^[58]. Once it remains there, fear, obstruction, and mental disturbance arise^[59] because of clinging^[60].

“An ignorant, uninstructed worldling regards feeling, perception, formations, and consciousness as self, as distinct from self, or as existing within each other; he regards consciousness as self or as belonging to self and grasps it. Once he has grasped it, if that consciousness changes or becomes otherwise, his mind changes along with it. When his mind has changed along with it, grasping arises and takes hold of his mind, where it remains. Once it remains there, fear, obstruction, and mental disturbance arise because of clinging. This is called clinging.

“What is non-grasping and therefore non-attachment? A learned noble disciple does not regard form as self, as distinct from self, or as existing within each other; he does not regard form as self or as belonging to self and grasp it. Because he does not regard it as self or as belonging to self and grasp it, if that form changes or becomes otherwise, his mind does not change along with it. Because his mind does not change along with it, grasping does not arise and take hold of his mind, where it remains. Because it does not take hold of his mind and remain there, fear, obstruction, and mental disturbance do not arise, since there is no clinging.

“Likewise, he does not regard feeling, perception, formations, or consciousness as self, as distinct from self, or as existing within each other; he does not regard consciousness as self or as belonging to self and grasp it. Because he does not regard it as self or as belonging to self and grasp it, if that consciousness changes or becomes otherwise, his mind does not change along with it. Because his mind does not change along with it, grasping does not arise and take hold of his mind, where it remains. Because it does not take hold of his mind and remain there, fear, obstruction, and mental disturbance do not arise, since there is no clinging. This is called non-clinging.

“These are called clinging and non-clinging.”

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

DISCOURSE 44. FETTERED BY ATTACHMENT^[61]

Thus have I heard:

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

“If there is arising, there will be bondage^[62]; if there is no arising, there will be no bondage. Listen carefully and reflect well; I shall explain this for you.

“How is it that if there is arising, there will be bondage? An ignorant, uninstructed worldling does not know as it really is the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Therefore, he delights in, praises, and clings to form; he regards form as self or as belonging to self and grasps it.

Once he has grasped it, if that form changes or becomes otherwise, his mind changes along with it. Because his mind changes along with it, it is taken hold of and remains so^[63]. Because his mind is taken hold of and remains so, fear, obstruction, and anxious longing arise^[64].

Because there is arising, there is bondage^[65]. The same is true of feeling, perception, formations, and consciousness. This is called bondage because there is arising.

“How is it that if there is no arising, there is no bondage? A learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Because he knows these as they really are, he does not delight in, praise, or cling to form; nor does he fasten upon self or what belongs to self and grasp it.

Because he does not grasp it, if that form changes or becomes otherwise, his mind does not change along with it. Because his mind does not change along with it, his mind is not fettered or taken hold of and made to remain so. Because his mind is not taken hold of and made to remain so, fear, obstruction, and anxious longing do not arise; because there is no arising, there is no bondage.

This is called no bondage because there is no arising.

“The same is true of feeling, perception, formations, and consciousness. This is called not being bound because there is no arising.”

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

SUTRA 45. COGNITION[66]

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:

“There are five aggregates subject to clinging. What are the five? The form aggregate subject to clinging; the feeling, perception, formations, and consciousness aggregates subject to clinging. If any sramanas or brahmins perceive a self, they all perceive a self in relation to these five aggregates subject to clinging. Sramanas and brahmins perceive form as self, form as other than self, the self as being within form, or form as being within the self^[67]; they perceive feeling, perception, formations, and consciousness as self, as other than self, the self as being within consciousness, or consciousness as being within the self.

“Because of ignorance, an uninstructed, foolish ordinary person perceives form as self, as other than self, or each as being within the other, and declares the self to be real; therefore, he does not relinquish it. Because he does not relinquish it, the faculties grow. Once the faculties have grown, contacts arise. Being contacted through the six contact ayatanas^[68], the uninstructed, foolish ordinary person consequently experiences painful and pleasant feelings arising through the contact ayatanas. What are the six? The eye-contact ayatana and the ear-, nose-, tongue-, body-, and mind-contact ayatanas.

“Thus, bhikkhus, there are the mind dhatu, the phenomena dhatu, and the ignorance dhatu. Because of contact with ignorance^[69], the uninstructed, foolish ordinary person gives rise to the notion of existence, the notion of nonexistence, the notion of both existence and nonexistence, the notion ‘I am superior,’ the notion ‘I am equal,’ the notion ‘I am inferior,’ the notion ‘I know,’ and the notion ‘I see.’ Such notions of knowing and such notions of seeing all arise from the six contact ayatanas.

“In regard to these six contact ayatanas, the learned noble disciple abandons ignorance, and knowledge arises. He does not give rise to the notion of existence, the notion of nonexistence, the notion of both existence and nonexistence, the notion of being superior, the notion of being equal, the notion of being inferior, the notion ‘I know,’ or the notion ‘I see.’ Having known and seen in this way, whatever previously arose through contact with ignorance will cease, and feelings arising afterward through contact with knowledge will arise.”

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

SUTRA 46. THE THREE TIMES, THE AGGREGATES, AND BEING DEVOURED^[70]

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:

“There are five aggregates subject to clinging. What are the five? The form aggregate subject to clinging; the feeling, perception, formations, and consciousness aggregates subject to clinging.

“If any sramana or brahmin, through knowledge of past lives, clearly knows his own former lives, then whatever he has known, now knows, or will know all proceeds from these five aggregates subject to clinging. What has been known, is now known, or will be known concerning one’s experiences in past lives is: ‘I had such form, such feeling, such perception, such formations, and such consciousness.’

“Whatever can be dispersed and obstructed^[71] is called the form aggregate subject to clinging^[72]. For example, a hand, stone, stick, or knife is obstructed by a finger; or one is affected by cold, heat, thirst, or hunger; or contacted by mosquitoes, gnats, venomous creatures, rain, or wind. This is called obstruction through contact^[73]. Therefore, that which is obstructed is the form aggregate subject to clinging. Furthermore, this form aggregate subject to clinging is impermanent, suffering, and subject to change.

“The characteristic of experiencing is the feeling aggregate subject to clinging^[74]. What does it experience? It experiences suffering, experiences pleasure, and experiences what is neither suffering nor pleasure. Therefore, the characteristic of experiencing is called the feeling aggregate subject to clinging. Furthermore, this feeling aggregate subject to clinging is impermanent, suffering, and subject to change.

“Perceptions constitute the perception aggregate subject to clinging^[75]. What does one perceive? One perceives little, perceives much, perceives the immeasurable, or, when there is absolutely nothing, perceives that there is nothing. This is called the perception aggregate subject to clinging. Furthermore, this perception aggregate subject to clinging is impermanent, suffering, and a phenomenon subject to change.

“The characteristic of conditioned fabrication is the formations aggregate subject to clinging^[76]. What does it fabricate? It fabricates form, fabricates feeling, perception, formations, and consciousness. Therefore, the characteristic of conditioned fabrication is the formations aggregate subject to clinging.

“Furthermore, this formations aggregate subject to clinging is an impermanent phenomenon, suffering, and subject to change.

“The characteristic of discerning and clearly knowing is the consciousness aggregate subject to clinging^[77]. What does it clearly know? It clearly knows form, clearly knows sound, odor, taste, touch, and phenomena; therefore, it is called the consciousness aggregate subject to clinging. Furthermore, the consciousness aggregate subject to clinging is an impermanent phenomenon, suffering, and subject to change.

“Bhikkhus, the learned noble disciple should train regarding that form aggregate subject to clinging in this way: ‘I am now being devoured by present form^[78]. In the past, I was likewise devoured by past form, just as I am in the present.’ He further reflects in this way: ‘I am now being devoured by present form. If I crave future form, I will likewise be devoured by that form, just as I am in the present.’ Having known this, he does not recollect past form with longing, does not crave future form, and regarding present form gives rise to disenchantment, dispassion, the complete ending of its afflictions, and inclines toward quiescence.

The learned noble disciple should train regarding the feeling, perception, formations, and consciousness aggregates subject to clinging in this way: ‘I am now being devoured by present consciousness. In the past, I was likewise devoured by past consciousness, just as I am in the present. If I crave future consciousness, I will likewise be devoured by that consciousness, just as I am in the present.’ Having known this, he does not recollect past consciousness with longing, does not crave future consciousness, and regarding present consciousness gives rise to disenchantment, dispassion, complete cessation^[79], and inclines toward quiescence.

Here there is cessation and no increase, retreat and no advance, extinction and no arising, relinquishment and no grasping^[80].

“In regard to what is there cessation and no increase? Form ceases and does not increase. Feeling, perception, formations, and consciousness cease and do not increase.

“In regard to what is there retreat and no advance? Form retreats and does not advance. Feeling, perception, formations, and consciousness retreat and do not advance.

“In regard to what is there extinction and no arising? Form is extinguished and does not arise. Feeling, perception, formations, and consciousness are extinguished and do not arise.

“In regard to what is there relinquishment and no grasping? Form is relinquished and not grasped. Feeling, perception, formations, and consciousness are relinquished and not grasped.

“There is cessation and no increase; one abides in peaceful cessation. There is retreat and no advance; one abides in silent withdrawal. There is extinction and no arising; one abides in peaceful cessation. There is relinquishment and no grasping; no bondage arises. Because there is no bondage, one personally realizes nirvana: ‘For me, birth has 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 Buddha taught this discourse, the minds of a great many bhikkhus were liberated without the arising of the taints.”

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

Summary verse:

Self, inferior, seed,

Wind obstruction, five turnings, seven (wholesome bases),

The first two bonds and cognition,

The three times, the aggregates, and being devoured.

SUTRA 47. FAITH[81]

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:

“A faithful son of good family should reflect in this way: ‘I should accord with the Dharma. I shall abide in cultivating, and cultivate extensively, disenchantment with form; I shall abide in cultivating, and cultivate extensively, disenchantment with feeling, perception, formations, and consciousness.’ The faithful son of good family then abides in cultivating, and cultivates extensively, disenchantment with form; he abides in cultivating, and cultivates extensively, disenchantment with feeling, perception, formations, and consciousness.

Thus he becomes disenchanted with form and disenchanted with feeling, perception, formations, and consciousness. Through disenchantment comes dispassion and liberation, together with the knowledge and vision of liberation, and he knows: ‘For me, birth has 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 Buddha had finished teaching this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 48. ANANDA (1)[82]

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:

“A son of good family who has faith goes forth in right faith from the household life into homelessness and thinks to himself: ‘I should conform to the Dharma. I shall abide cultivating, and cultivate extensively, disenchantment toward form; I shall abide cultivating, and cultivate extensively, disenchantment toward feeling, perception, formations, and consciousness.’ That faithful son of good family then abides cultivating, and cultivates extensively, disenchantment toward form; he abides cultivating, and cultivates extensively, disenchantment toward feeling, perception, formations, and consciousness.

Thus, he becomes disenchanted with form and disenchanted with feeling, perception, formations, and consciousness.^[83] I say that this person will certainly be liberated from all birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

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

DISCOURSE 49. ANANDA ^(2)[84]

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 a householder or a householder’s son who has faith were to come and ask you, ‘Regarding which phenomena does one clearly know their arising and cessation?’ how would you answer?”

The Venerable Ananda said to the Buddha:

“Blessed One, if a householder or a householder’s son were to come and ask me this, I would answer, ‘One knows form as a phenomenon subject to arising and cessation; one knows feeling, perception, formations, and consciousness as phenomena subject to arising and cessation.’ Blessed One, if a householder or a householder’s son were to ask me this, I would answer in this way.”

The Buddha said to the Venerable Ananda:

“Good! Good! You should answer in this way. Why is that? Form is a phenomenon subject to arising and cessation; feeling, perception, formations, and consciousness are phenomena subject to arising and cessation. To know form as a phenomenon subject to arising and cessation is called knowing form. To know feeling, perception, formations, and consciousness as phenomena subject to arising and cessation is called knowing… consciousness.”

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

DISCOURSE 50. ANANDA ^(3)[85]

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 wanderers of other sects were to come and ask you, ‘Ananda, for what purpose does the Blessed One teach people to cultivate the holy life?’ how should you answer when questioned in this way?”

The Venerable Ananda said to the Buddha:

“Blessed One, if wanderers of other sects were to come and ask me, ‘Ananda, for what purpose does the Blessed One teach people to cultivate the holy life?’ I would answer, ‘For the sake of cultivating disenchantment, dispassion, cessation, liberation, and non-arising with regard to form, the Blessed One teaches the cultivation of the holy life. For the sake of cultivating disenchantment, dispassion, cessation, liberation, and non-arising with regard to feeling, perception, formations, and consciousness, he teaches the cultivation of the holy life.’ Blessed One, if wanderers of other sects were to ask me in this way, I would answer them in this way.”

The Buddha said to the Venerable Ananda:

“Good! Good! You should answer in this way. Why is that? Indeed, it is for the sake of cultivating disenchantment, dispassion, cessation, liberation, and non-arising with regard to form that I teach the cultivation of the holy life. And it is for the sake of cultivating disenchantment, dispassion, cessation, liberation, and non-arising with regard to feeling, perception, formations, and consciousness that I teach the cultivation of the holy life.”

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

DISCOURSE 51. THE PERISHABLE DHARMA^[86]

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:

“I shall now expound to you the perishable and the imperishable Dharma.^[87] Listen attentively and reflect well; I shall explain it to you.

“Bhikkhus, form is a perishable phenomenon. When that form ceases, nirvana is the imperishable Dharma.^[88] Feeling, perception, formations, and consciousness are perishable phenomena. When that consciousness ceases, nirvana is the imperishable Dharma.”

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

DISCOURSE 52. UTTIKA

As in the Chapter on the Fourfold Dharma in the Ekottarika Agama.

DISCOURSE 53. THE BRAHMIN

Thus have I heard:

At one time, the Buddha was journeying among the people and came to stay in the Simsapa Grove,^[89] north of the village of Sala in the country of Kosala.^[90]

At that time, the great Brahmin landowner of the village heard it said: “The Sakyan ascetic, having shaved off his hair and beard among the great Sakyan clan, donned the kasaya robe, went forth in right faith to train in the Way, and left the household life for homelessness, has attained unsurpassed perfect awakening. He is now journeying among the people and has come to stay in the Simsapa Grove, north of this village of Sala in the country of Kosala.

Moreover, this ascetic Gautama possesses such true distinction in appearance, renown, and virtue that devas and humans alike praise him, and his fame has spread throughout the eight directions. He is the Tathagata, Worthy One, Perfectly Awakened One, Accomplished in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. Amid all realms—the devas, Maras, Brahmas, ascetics, and brahmins—through his vast wisdom he has directly realized and clearly known for himself: ‘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.’ He teaches the Dharma to the world, excellent in the beginning, excellent in the middle,

and excellent in the end; excellent in meaning and expression, utterly pure, and revealing the stainless holy life.

He proclaims the subtle and wondrous true Dharma. It would be good to meet him! It would be good to go to him!

It would be good to honor and attend upon him!”

Having thought thus, he had his carriages prepared and, accompanied by a large retinue, with one person bearing a golden vessel and another holding a parasol with a golden handle, went to the Buddha to honor and attend upon him. Upon reaching the entrance to the grove, he descended from his carriage and proceeded on foot to the Blessed One. He exchanged greetings with him and inquired whether he was well and at ease. He then sat to one side and said to the Blessed One:

“Ascetic Gautama, what do you discourse upon, and what do you teach?”

The Buddha said to the brahmin:

“I discourse upon causes and teach causes.”

Again he said to the Buddha:

“What does it mean to discourse upon causes, and what does it mean to teach causes?”

The Buddha said to the brahmin:

“There are causes and conditions for the arising of the world; there are causes and conditions that bring about the arising of the world. There are causes and conditions for the cessation of the world; there are causes and conditions that bring about the complete cessation of the world.”

The brahmin said to the Buddha:

“Blessed One, what are the causes and conditions for the arising of the world? And what are the causes and conditions that bring about the arising of the world?”

The Buddha said to the brahmin:

“An untaught, foolish ordinary person does not know as it really is the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Because he does not know these as they really are, he delights in form, praises form, and abides with his mind attached to it. Because he delights in form, clinging arises; conditioned by clinging, existence arises; conditioned by existence, birth arises; conditioned by birth, aging, death, sorrow, lamentation, suffering, and distress arise.

Such is the arising of this entire great mass of suffering. It is likewise with feeling, perception, formations, and consciousness. Brahmin, this is called the presence of causes and conditions for the arising of the world, and the presence of causes and conditions that bring about the arising of the world.”

The brahmin said to the Buddha:

“What are the causes and conditions for the complete cessation of the world? And what are the causes and conditions that bring about the complete cessation of the world?”

The Buddha said to the brahmin:

“A well-learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Because he knows these things as they really are, he does not delight in form, praise it, become attached to it, or abide in it. Because he neither delights in it nor abides in it, craving for form ceases.

With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging, death, sorrow, lamentation, suffering, and distress cease. The same is true of feeling, perception, formations, and consciousness. Brahmin, this is called the cause and condition for the complete cessation of the world; it is also called the cause and condition for the cessation of the world.

“Brahmin, this is called a discourse on causation; this is called a teaching on causation.”

The Brahmin said to the Buddha:

“Master Gautama, such is the discourse on causation, and such is the teaching on causation. I have many worldly affairs to attend to, so I now ask leave to depart.”

The Buddha told the Brahmin:

“You should know when the time is appropriate.”

When the Buddha had spoken this sutra, the Brahmins rejoiced in and approved of what the Buddha had taught, bowed at his feet, and withdrew.

SUTRA 54. THE WORLD

Thus have I heard:

At one time, the Buddha was staying in the Deer Park at the Place Where the Seers Descended, in the country of Varanasi.

At that time, a Brahmin from the village of Vikatālūka came to the Buddha, courteously exchanged greetings with him, and then sat to one side. He said to the Buddha:

“Master Gautama, I have a young disciple who understands astronomy and lineages, and who reads the auspicious and inauspicious marks of everyone. When he says that something exists, it certainly exists; when he says that it does not exist, it certainly does not exist; when he says that something will come into being, it certainly comes into being; and when he says that something will perish, it certainly perishes. Master Gautama, what do you think?”

The Buddha told the Brahmin:

“Set aside for now the matter of your young disciple who understands astronomy and lineages. I shall now ask you a question; answer according to your understanding.

“Brahmin, what do you think? Is form originally without any fixed category?”

He replied:

“Yes, Blessed One.”

“Are feeling, perception, formations, and consciousness originally without any fixed category?”

He replied:

“Yes, Blessed One.”

The Buddha told the Brahmin:

“You say that your young disciple understands astronomy and lineages and tells everyone: ‘When I say that something exists, it certainly exists; when I say that it does not exist, it certainly does not exist.’ Is not this knowledge and vision untrue?”

The Brahmin said to the Buddha:

“Yes, Blessed One.”

The Buddha told the Brahmin:

“What do you think? Is there any kind of form that endures for a hundred years, apart from arising and apart from cessation? Do feeling, perception, formations, and consciousness endure for a hundred years, apart from arising and apart from cessation?”

He replied:

“Yes, Blessed One.

The Buddha told the Brahmin:

“What do you think? Your young disciple, who understands astronomy and lineages, tells everyone that something will come into being and not perish. Is not this knowledge and vision subject to change?”

He replied:

“Yes, Blessed One.”

The Buddha told the Brahmin:

“What do you think? Between this Dharma and that teaching, between this doctrine and that doctrine, which view is superior?”

The Brahmin said to the Buddha:

“Blessed One, what is taught here accords with the Dharma. What the Buddha has taught reveals and lays it open. It is like rescuing someone who is drowning, releasing someone from imprisonment, showing the way to one who is lost, or bringing a bright lamp into a dark place. Today the Blessed One has skillfully taught the supreme Dharma, revealing and elucidating it in just this way.”

When the Buddha had spoken this sutra, the Brahmin Vikatālūka rejoiced in and approved of what the Buddha had taught. He immediately rose from his seat, bowed at the Buddha’s feet, and withdrew.

SUTRA 55. AGGREGATES[91]

Thus have I heard:

At one time, the Buddha was staying in the Deer Park at the Place Where the Seers Descended, in the country of Varanasi.

At that time, the Blessed One told the bhikkhus:

“I shall now teach the aggregates and the aggregates subject to clinging.

“What are the aggregates? Whatever form there may be, whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of it is collectively called the aggregate of form.

“Likewise, whatever feeling, perception, formations, and consciousness there may be—all of them are collectively called the aggregates of feeling, perception, formations, and consciousness. These are called the aggregates.

“What are the aggregates subject to clinging? If form is tainted and subject to clinging, then whether that form is past, present, or future, it gives rise to sensual desire, anger, delusion, and various other associated mental defilements^[92]. The same is true of feeling, perception, formations, and consciousness. These are called the aggregates subject to clinging.”

When the Buddha had spoken this sutra, the bhikkhus rejoiced in what the Buddha had taught and respectfully put it into practice.

SUTRA 56. TAINTED AND UNTAINTED

Thus have I heard:

At one time, the Buddha was staying in the Deer Park at the Place Where the Seers Descended, in the country of Varanasi.

At that time, the Blessed One told the bhikkhus:

“I shall now teach tainted and untainted phenomena.

“What are tainted phenomena? If form is a tainted phenomenon and is subject to clinging, that form gives rise to craving and anger. Likewise, feeling, perception, formations, and consciousness are tainted phenomena and are subject to clinging; that consciousness gives rise to craving and anger. These are called tainted phenomena.

“What are untainted phenomena? Whatever form is untainted and not subject to clinging—whether that form is past, present, or future—it does not give rise to craving or anger. Likewise, feeling, perception, formations, and consciousness are untainted and not subject to clinging; whether that consciousness is past, present, or future, it does not give rise to craving or anger. These are called untainted phenomena.”

When the Buddha had spoken this sutra, the bhikkhus rejoiced in what the Buddha had taught and respectfully put it into practice.

Summary verse:

Two on faith, two on Ananda,

The destruction of phenomena, Uttika,

The Brahmin and the world,

Concluding with tainted and untainted phenomena.

SUTRA 57. THE EXHAUSTION OF THE TAINTS[94]

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 donned his robe, took his alms bowl, and entered the city of Sravasti to seek alms. Afterward, carrying his robe and bowl, without informing the Sangha or telling his attendant, he set out alone and traveled among the people toward the western region^[95].

At that time, in the Andha Grove, a bhikkhu saw from afar that the Blessed One had set out alone without informing the Sangha or telling his attendant. Having seen this, he went to the Venerable Ananda and said:

“Venerable sir, you should know that the Blessed One has set out alone on a journey without informing the Sangha or telling his attendant.”

The Venerable Ananda then said to that bhikkhu:

“If the Blessed One has set out alone on a journey without informing the Sangha or telling his attendant, then we should not follow him. Why? Because today the Blessed One wishes to have few concerns and to abide in the peace of cessation^[96].”

The Blessed One then traveled north and came to dwell beneath a Bhaddasāla tree^[97] in a guarded grove, at the village of Pāda^[98] in the country of Pañcāla^[99].

After the Blessed One had departed, a large number of bhikkhus went to the Venerable Ananda and said to him:

“Have you heard where the Blessed One is now staying?”

The Venerable Ananda replied:

“I have heard that the Blessed One is now staying in the north, beneath a Bhaddasāla tree in a guarded grove, at the village of Pāda in the country of Pañcāla.”

The bhikkhus then said to the Venerable Ananda:

“Venerable sir, you should know that it has been a long time since we last saw the Blessed One. If you do not mind the hardship, please come with us to the Blessed One. We beseech you out of compassion!”

Knowing that the time was appropriate, the Venerable Ananda silently consented.

At that time, Venerable Ananda and a large number of bhikkhus waited until the night had passed. Early in the morning, they put on their robes, took their bowls, and entered the city of Sravasti to seek alms. After seeking alms, they returned to the monastery, put away their sitting and sleeping requisites, took their robes and bowls, and journeyed westward among the people. They then turned northward and arrived at a guarded forest near the village of Pada in the country of Pancala.

At that time, Venerable Ananda and the large number of bhikkhus put away their robes and bowls and washed their feet. They then approached the Blessed One, bowed their heads at the Buddha’s feet, and sat to one side.

The Blessed One then taught the Dharma to the large number of bhikkhus, instructing and admonishing them, bringing them benefit and happiness.^[100]

At that time, a bhikkhu in the assembly thought, “How should one know and how should one see so as swiftly to attain the exhaustion of the taints?”

The Blessed One knew the thought in that bhikkhu’s mind and therefore addressed the bhikkhus:

“If a bhikkhu sitting here should think, ‘How should one know and how should one see so as swiftly to attain the exhaustion of the taints?^[101]’ I have previously taught the Dharma, saying, ‘Skillfully contemplate the aggregates; namely, the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path.’ I have previously taught such Dharmas for contemplating the aggregates.

Yet even now there are good sons who are unwilling to apply themselves diligently to practice, unwilling to apply themselves diligently with joyful aspiration, unwilling to apply themselves diligently to reflection, and unwilling to apply themselves diligently with faith. Instead, they give themselves over to indolence and make no diligent progress toward the complete exhaustion of the taints! Furthermore, if good sons diligently cultivate desire, joyful aspiration, reflection, and faith with regard to what I have taught concerning the contemplation of the aggregates, they can swiftly attain the exhaustion of the taints.

“An uninstructed, foolish ordinary person regards form as self. If one regards it as self, this is called a formation.^[102] What is the cause of this formation, what is its origination, from what is it born, and through what does it develop?^[103] Craving is born from contact conditioned by ignorance,^[104] and, conditioned by craving, this formation arises.

“What is the cause of this craving, what is its origination, from what is it born, and through what does it develop? This craving has feeling as its cause, feeling as its origination; it is born from feeling and develops through feeling.

“What is the cause of this feeling, what is its origination, from what is it born, and through what does it develop? This feeling has contact as its cause, contact as its origination; it is born from contact and develops through contact.

“What is the cause of this contact, what is its origination, from what is it born, and through what does it develop?

“This contact has the six sense bases as its cause, the six sense bases as its origination; it is born from the six sense bases and develops through the six sense bases.

“These six sense bases are impermanent conditioned phenomena and phenomena dependently arisen in the mind; contact, feeling, and this formation of feeling are impermanent conditioned phenomena and phenomena dependently arisen in the mind.^[105]

“Having contemplated in this way, if one still regards form as self; or, while not regarding form as self, still regards form as belonging to self; or, while not regarding form as belonging to self, still regards form as being within self; or, while no longer regarding form as being within self, regards self as being within form; or, while not regarding self as being within form, still regards feeling as self; or, while not regarding feeling as self, still regards feeling as belonging to self; or, while not regarding feeling as belonging to self, still regards feeling as being within self; or, while not regarding feeling as being within self, still regards self as being within feeling; or, while not regarding self as being within feeling, still regards perception as self;

or, while no longer regarding perception as self, still regards perception as belonging to self; or, while not regarding perception as belonging to self, still regards perception as being within self; or, while not regarding perception as being within self, still regards self as being within perception; or, while not regarding self as being within perception, still regards formations as self; or, while not regarding formations as self, still regards formations as belonging to self; or, while not regarding formations as belonging to self, still regards formations as being within self; or, while not regarding formations as being within self, still regards self as being within formations; or, while not regarding self as being within formations, still regards consciousness as self;

or, while not regarding consciousness as self, still regards consciousness as belonging to self; or, while no longer regarding consciousness as belonging to self, still regards consciousness as being within self; or, while not regarding consciousness as being within self, still regards self as being within consciousness; or, while not regarding self as being within consciousness, gives rise instead to the annihilationist view that existence is destroyed;^[106] or, while not giving rise to the annihilationist view that existence is destroyed, has nevertheless not abandoned the conceit ‘I am’—whoever has not abandoned the conceit ‘I am’ again perceives a self.

Perceiving a self is a formation. What is the cause of this formation, what is its origination, from what is it born, and through what does it develop? It is as previously explained, up to and including the conceit ‘I am.’

“One who knows thus and sees thus swiftly attains the exhaustion of the taints.”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 58. THE ROOT OF THE AGGREGATES[107]

Thus have I heard:

At one time, the Buddha was staying in Migara’s Mother Hall in the Eastern Park in the country of Sravasti. At that time, in the afternoon, after rising from serene meditation,^[108] the Blessed One approached the bhikkhus, prepared a seat, sat down, and addressed them:

“There are five aggregates subject to clinging. What are the five? The form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging.”

At that time, a bhikkhu rose from his seat, adjusted his robes, bared his right shoulder, knelt with one knee on the ground, placed his palms together, and said to the Buddha:

“Blessed One, are these the five aggregates subject to clinging: the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging?”

The Buddha told the bhikkhu:

“Return to your seat and ask your question, and I shall explain it to you.”

After bowing to the Buddha, that bhikkhu returned to his seat and said to the Buddha:

“Blessed One, what do these five aggregates subject to clinging have as their root? From what do they originate, from what are they born, and through what are they contacted?”

The Buddha told the bhikkhu:

“These five aggregates subject to clinging have desire as their root, originate from desire, are born because of desire, and are contacted because of desire.”

^[109]When that bhikkhu heard what the Buddha had just said, he rejoiced and expressed his delight, then said to the Buddha:

“The Blessed One has taught us that the five aggregates are clinging.^[110] Excellent indeed is what has been taught! Now I wish to ask another question. Blessed One, are the aggregates themselves clinging, or are the five aggregates distinct from clinging?”

The Buddha told the bhikkhu:

“The five aggregates are not themselves clinging, nor are the five aggregates distinct from clinging. Wherever there is desire and lust for them, there are the five aggregates subject to clinging.^[111]”

^[112]The bhikkhu said to the Buddha:

“Excellent, Blessed One! I rejoice and express my delight.”

He then asked again:

“Are two aggregates mutually connected?^[113]”

The Buddha told the bhikkhu:

“So it is! So it is! It is just as when a person thinks, ‘In a future life, may I have such form, such feeling, such perception, such formations, and such consciousness.’ This is called the mutual connection of aggregate with aggregate.^[114]”

^[115]The bhikkhu said to the Buddha:

“Excellent is what has been taught! I rejoice and express my delight.”

He then asked again:

“Blessed One, what is called an aggregate?^[116]”

The Buddha told the bhikkhu:

“Whatever form there is—whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of it taken together is called the form aggregate. Feeling, perception, formations, and consciousness are likewise. Thus, bhikkhu, these are called the aggregates.”

^[117]The bhikkhu said to the Buddha:

“Excellent is what has been taught! I rejoice and express my delight.”

He then asked again:

“Blessed One, through what cause and condition is it called the form aggregate? Through what cause and condition are they called the feeling, perception, formations, and consciousness aggregates?”

The Buddha told the bhikkhu:

“The four great elements are the cause, and the four great elements are the condition; this is called the form skandha. Why is this so? Whatever belongs to the form skandha is entirely composed of the four great elements and produced through conditions derived from the four great elements. Contact is the cause, and contact is the condition from which feeling, perception, and formations arise; therefore, they are called the skandhas of feeling, perception, and formations. Why is this so? Whatever belongs to feeling, perception, and formations all takes contact as its condition. Name-and-form is the cause, and name-and-form is the condition; this is called the consciousness skandha. Why is this so? Whatever belongs to consciousness all takes name-and-form as its condition.”

^[118] The bhikkhu said to the Buddha:

“Excellent! Such is what has been taught. I rejoice and delight in it.”

He then asked further:

“What is the gratification in form? What is the danger in form? What is the escape from form? What is the gratification in feeling, perception, formations, and consciousness? What is the danger in consciousness? What is the escape from consciousness?”

The Buddha told the bhikkhu:

“The joy and pleasure that arise in dependence upon form are called the gratification in form. That form is impermanent, suffering, and subject to change is called the danger in form. The subduing of desire and lust for form, the abandoning of desire and lust for form, and the transcending of desire and lust for form are called the escape from form.

The joy and pleasure that arise in dependence upon feeling, perception, formations, and consciousness are called the gratification in consciousness. That feeling, perception, formations, and consciousness are impermanent, suffering, and subject to change is called the danger in consciousness. The subduing of desire and lust for feeling, perception, formations, and consciousness, the abandoning of that desire and lust, and the transcending of that desire and lust are called the escape from consciousness.

^[119] The bhikkhu said to the Buddha:

“Excellent! Such is what has been taught. I rejoice and delight in it.”

He then asked further:

“From what does the conceit ‘I am’^[120] arise?”

The Buddha told the bhikkhu:

“An ignorant, untaught ordinary person regards form as self, as belonging to the self, as existing within the self, or the self as existing within form. He likewise regards feeling, perception, formations, and consciousness as self, as belonging to the self, as existing within the self, or the self as existing within them. From this arises the conceit ‘I am.’”

^[121] The bhikkhu said to the Buddha:

“Excellent! Such is what has been taught. I rejoice and delight in it.”

He then asked further:

“Blessed One, how may one attain freedom from the conceit ‘I am’?”

The Buddha told the bhikkhu:

“A learned noble disciple does not regard form as self, as belonging to the self, as existing within the self, or the self as existing within form. He likewise does not regard feeling, perception, formations, and consciousness as self, as belonging to the self, as existing within the self, or the self as existing within them.”

^[122] The bhikkhu said to the Buddha:

“Excellent! Such is what has been taught. I rejoice and delight in it.”

He then asked further:

“Knowing what and seeing what does one swiftly attain the exhaustion of the taints^[123]?”

The Buddha told the bhikkhu:

“Whatever form there is, whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of it is not self, does not belong to the self, is not within the self, nor is the self within it. Feeling, perception, formations, and consciousness are likewise so. Bhikkhu, one who knows thus and sees thus swiftly attains the exhaustion of the taints.”

At that time, among the assembly there was another bhikkhu whose faculties and wisdom were dull and who lacked understanding. Obscured by ignorance, he gave rise to a wrong and pernicious view, thinking: “If there is no self, and the maker of karma has no self, then who will experience its result in a future life?”

At that time, the Blessed One knew the thought in that bhikkhu’s mind and therefore immediately addressed the bhikkhus:

“In this assembly there is an ignorant person, devoid of wisdom and shrouded in ignorance, who thinks: ‘If form is not self, and feeling, perception, formations, and consciousness are not self, and the maker of karma has no self, then who will receive its result?’ I have already explained doubts of this kind. What do you think, bhikkhus: Is form permanent or impermanent?”

They replied:

“Blessed One, it is impermanent.”

He asked:

“Is that which is impermanent suffering?”

They replied:

“Blessed One, it is suffering.”

He asked:

“Regarding that which is impermanent, suffering, and subject to change, should a learned noble disciple regard it as self, as belonging to the self, as existing within the self, or the self as existing within it?”

They replied:

“Blessed One, no.”

“The same is true of feeling, perception, formations, and consciousness. Therefore, bhikkhus, whatever form there is, whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of it is not self and does not belong to the self. One who sees thus is said to see rightly. Feeling, perception, formations, and consciousness are likewise so. A learned noble disciple who contemplates in this way cultivates disenchantment. Having become disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With the knowledge and vision of liberation, he knows: ‘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 existence.’”

When the Buddha had finished teaching this discourse, the minds of most of the bhikkhus were liberated without the arising of the taints.

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

Summary verse:

The skandhas and faculties; skandha as feeling,

Two skandhas and their mutual relation;

Designation and cause; the two gratifications;

The conceit “I am,” and swift exhaustion of the taints.

Notes:

^[1]. Foguang edition, fascicle 4, discourse 79. Guoyi edition, fascicle 3, chapter 7. Taishō, fascicle 2; see note 33. Pāli, S. 22.59, Pañca.

^[2]. The Pāli edition reads: etaṃ mama eo’ham asmi eso attā ti, “This is mine; this I am; this is my self.”

^[3]. Pāli, S. 22.59, Pañca.

^[4]. “Form does not possess a self” 色非有我. Pāli: rūpam bhikkhave annatā.

^[5]. There is no Pāli equivalent.

^[6]. This refers to three princes of the Śākya clan.

^[7]. A-nậu-luật-đà 阿[少/兔]律陀. Pāli: Anuruddha.

^[8]. Nan-đề 難提. Pāli: Nandiya.

^[9]. Kim-tỳ-la 金毘羅. Pāli: Kimbila.

^[10]. Pāli, S. 22.43, Attapīpa.

^[11]. Ma-thâu-la 摩偷羅; Pāli: Mathurā. The Pāli edition has Sāvatthinidānaṃ, “the occasion at Sāvatthī.”

^[12]. Chinese: “an island unto oneself” 自洲. Pāli: attadīpa.

^[13]. Chinese: “one’s own refuge” 自依. Pāli: attasaeaṇā.

^[14]. Chinese: “the Dharma as an island” 法洲. Pāli: dhammadīpa, “the Dharma is an island.”

^[15]. Chinese: “the Dharma as refuge” 法依. Pāli: dhammasaraṇā, “the Dharma is a refuge.”

^[16]. Pāli: kiṃjātikā... kiṃpahotikā, “From what are they born? From what do they become manifest?”

^[17]. Guoyi edition, chapter 8, fascicle 3. Pāli, S. 22.94, Puppha (“Flower”), or Vaddha (“Growth”).

^[18]. “The world and worldly phenomena” 世間世間法. Pāli: loke lokadhamma, “worldly phenomena in the world.”

^[19]. Pāli, S. 22.94, Puppha (or Vaddha).

^[20]. Kiền-tỳ 揵茨, chủy-chủy-la 匕匕羅, giá-lưu 遮留, tỳ-tất-đa 毘悉多, bà-xà-na 婆闍那, tát-lao 薩牢; it is unclear what words these transliterate.

^[21]. Pāli, S. 22.54, Bīja.

^[22]. The five kinds of seeds according to the Pāli are: mūlabīja, from roots; khandhabīja, from stems; aggabīja, from branches or tips; phalubīja, from joints; and bījabīja, from seeds.

^[23]. Pāli: avātāpahatāni, “not damaged by wind or heat.”

^[24]. The Pāli edition reads: pathavī ca nāassa āpo ca jnāssa, “There is no earth dhatu, and there is no water dhatu.”

^[25]. “The four stations of consciousness” 四識住. Pāli: catassa vññāṭṭhitiyo, the four footholds or four supports of consciousness.

^[26]. “Delight and lust” 喜貪. Pāli: nandirāga.

^[27]. “The four kinds of clinging” 四取. Pāli: cattāri upādāni: kāmūpādānaṃ, diṭṭhūpādānaṃ, sīlabbatūpādānaṃ, attavādūpadānaṃ—clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. See D. 33, Saīgīti.

^[28]. See note 20 to discourse 64.

^[29]. “Confined and obstructed by form” 於色封滯. Pāli: rūpupayaṃ, approaching form, being drawn into form, being confined, surrounded, and distressed by form. See also note 39 to discourse 40.

^[30]. “Mind-made” 意生; see note 20 to discourse 64.

^[31]. “The object of attachment is severed” 攀緣斷. Pāli: vocchijjatārammanaṃ, “the object is cut off.”

^[32]. Formation element 行界. Pāli: saṅkhāradhātu.

^[33]. See n. 20 to discourse 64.

^[34]. Producing formations 作行. Pāli: abhisaṅkhāra, conduct, activity, action.

^[35]. Pāli: viññānaṃ avirūḷhaṃ anabhisaṅkhāraṃ vimuttaṃ, consciousness does not grow, produces no formations, and is liberated.

^[36]. Pāli: vimuttattā ṭhitaṃ; ṭhitattā santusitaṃ; santusitattā na paritassati, because it is liberated, it stands firm; because it stands firm, it is content; because it is content, it is not afraid.

^[37]. Compare discourse 64.

^[38]. Pāli, S. 22.53. Upāya.

^[39]. Confinement and stagnation 封滯: blockaded and stagnant, besieged. Pāli: upāyo; and the commentary: taṇhāmānadiṭṭhivasena pāicakkhandhe upagato, through the power of craving, conceit, and views, one is confined within the five skandhas. See also n. 29 to discourse 39.

^[40]. See discourse 39.

^[41]. Pāli, S.22.56. Upādānaṃ parivaṭṭaṃ (Turning of Clinging).

^[42]. The five kinds of knowledge in accordance with reality concerning form: form 色, the arising of form 色集, the gratification in form 色味, the danger in form 色患, and release from form 色離. Pāli: Catuparivaṭṭam, four turnings: rūpaṃ (form), rūpasamudāyam (the arising of form), rūpanrodhaṃ (the cessation of form), rūpanirodhayāminiṃ paṭipadam (the path of practice leading to the cessation of form).

^[43]. Rightly directed 正向; Pāli: sammāpaṭipanno, practicing rightly. The Pāli text has supaṭipanno, practicing well, skillful in practice.

^[44]. Pāli: ye supsṭipannā te imasmiṃ dhammavinaye gādhanti, those who practice rightly (who are skillfully directed) become established in this Dharma and discipline.

^[45]. Complete and unique 純一. Pāli: kevalin, a wholly perfected person, the peerless one.

^[46]. Chinese: independent of others 離他自在.

^[47]. The end of suffering 苦邊. Pāli: dukkhānta, the farthest limit of suffering, the cessation of suffering.

^[48]. Skillfulness in seven cases 七處善: the five skandhas together with arising, cessation, path, gratification, danger, and release. Pāli: sattaṭṭhāna-kusala, skillfulness in seven cases.

^[49]. The meaning of the three contemplations 三觀義: namely, the three categories of skandhas, ayatanas, and dhatus. Pāli: tividhūpaparikkhī, three methods of contemplation. See n. 52 below.

^[50]. The original Chinese reads “entirely” 盡; it may be a translation of kevalin: complete, unique. See n. 45.

^[51]. Pāli: imasmiṃ dhammavinaye kevalī susitā, in this true Dharma and discipline one becomes peerless (referring to an arhat) and established.

^[52]. Pāli: dhātuso, āyatanaso, paṭiccasamuppādaso: dhatus, ayatanas, and dependent origination.

^[53]. Right endeavor, that is, right effort. Pāli: sammāvayāma.

^[54]. Pāli, S. 22.7. Upādāparitassanā.

^[55]. Chinese: because of grasping, attachment arises 取故生著. See also n. 62 to discourse 44. Pāli: upādā paritassanaṃ, clinging and fear (because there is clinging, fear arises).

^[56]. Self... mutually contained; Pāli: rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ, attāni rūpaṃ rūpasmiṃ vā attānaṃ, one contemplates form as self, the self as possessing form, form as being in the self, or the self as being in form.

^[57]. Pāli: rūpavipariṭāmānupavatti viññānaṃ, form changes, and consciousness follows along with its course.

^[58]. Praitassanā dhammasamuppādā citaaṃ pariyādāya tiṭṭhanti, fear and the arising of phenomena take possession of and remain in the mind that has changed along with form. The commentary says: paritassanā dhammasamuppādā ti taṇhāparitassanā ca akusaladhammasamuppādā ca, fear and the arising of phenomena mean fear due to craving and the arising of unwholesome phenomena.

^[59]. A confused mind, perhaps Pāli: cetaso pariyādāna (vipariyāsa: inversion), the mind is taken possession of.

^[60]. That is, because of grasping and attachment; Pāli: upādāya paritassati, because one clings, one is afraid. See n. 55 above.

^[61]. Pāli, S. 22.8. Upādāparitassanā.

^[62]. Chinese: once arisen, it becomes fettered and attached 生則繫著. Pāli: upādāpritassañ ca, clinging and fear. The Chinese text was perhaps read as uppāda-paritassanā. See n. 55 to discourse 43.

^[63]. See n. 58 to discourse 43.

^[64]. Looking back with concern 顧念; discourse 43: a confused mind (?). Pāli: apekkhavā, hoping, longing.

^[65]. The original Chinese reads: because it has arisen, one is fettered and attached 以生繫著故. See n. 62.

^[66]. Pāli, S. 22.47. Samanupassanā.

^[67]. Form is in the self; the self is in form 我在色, 色在我. In other discourses, the Chinese renders this as “mutually contained.” See n. 65 to discourse 23. Pāli: attāni vā rūpaṃ, rūpasmiṃ vā attānaṃ.

^[68]. Contact ayatana 觸入處, or the ayatana of contact. Pāli: phassāyatana.

^[69]. Contact of ignorance 無明觸. Pāli: aviijasamphassa, affected by ignorance. The Pāli text says: avijjasamphassajena vedayitena phuṭṭhassa puthujjanassa, concerning an ordinary person touched by a feeling that has arisen from contact born of ignorance.

^[70]. Being devoured by the skandhas throughout the three periods of time. Pāli, S. 22.79. Sīha.

^[71]. Chinese: capable of being obstructed and divided 可閡可分: it can be obstructed and can be split apart.

^[72]. For the definition of form, see the Abhidharmakośa, chapter 1: “Because it is subject to alteration, it is called form.” Pāli: ruppatī’ti kho bhikkhave tasmā rūpan’ ti vuccati, bhikkhus, because it is afflicted (that is, harmed), it is therefore called form.

^[73]. Pāli: kena ruppati? sītenapi ruppati uṇhenapi ruppati... daṃsa-makasa-(....)-samphassena ruppati, by what is it afflicted? It is afflicted by cold, afflicted by heat, ... afflicted by contact with gadflies and mosquitoes....

^[74]. The characteristics of various feelings 諸覺相. For the definition of the feeling skandha, see the Abhidharmakośa, chapter 1: feeling is the reception that accords with contact. Pāli: vedayatī’ti kho bhikkhave tasmā vedanā ti, it feels; therefore it is called feeling.

^[75]. For the definition of the perception-and-apprehension skandha, see the Abhidharmakośa, chapter 1: “Perception has the apprehension of images as its nature”; the intrinsic nature of perception is to apprehend impressions. Pāli: sañjānātī ‘ti kho bhikkhave tasma saññā ti vuccati, it perceives (recognizes); therefore it is called perception.

^[76]. Definition of the formation skandha. Pāli: saṅkhataṃ abhisaṅkharontī’ti kho bhikkhavve saṅkhārā’ ti vuccati, they construct conditioned phenomena; therefore they are called formations.

^[77]. For the definition of the consciousness skandha, see the Abhidharmakośa, chapter 1: “Consciousness means the distinct cognition of each object”; consciousness is the cognition of each individual object. Pāli: vijānātī’ ti kho bhikkhave viññānan’ ti vuccati, it cognizes distinctly; therefore it is called consciousness.

^[78]. Pāli: ahṃ kho etarahi rūpena khajjami. Here I am being devoured by form.

^[79]. In the Chinese text: cessation of affliction 滅患.

^[80]. Diminishing without increasing, receding without advancing, ceasing without arising, relinquishing without grasping 滅而不增, 退而不進, 滅而不起, 捨而不取. Pāli: apacināti no ācināti, pajahati na upādiyati, visineti na ussineti, vidhūpeti na sandhūpeti, one diminishes rather than accumulates; abandons rather than clings; withdraws rather than draws near; removes the scent rather than infuses it.

^[81]. National Translation, chapter 9, volume 3. Pāli, S. 22.147. Kulaputtena-dukkhā (suffering for a son of good family).

^[82]. Pāli, S. 22.147. Kulaputtena-dukkhā.

^[83]. The Chinese text reads: attained release 得離; discourse 93 reads: attained disenchantment 得厭.

^[84]. Pāli, S. 22.37–38. Ānanda.

^[85]. Pāli, S. 22.37–38. Ānanda.

^[86]. Pāli, S. 22.32. Pabhaṅgu.

^[87]. Phenomena subject to destruction and phenomena not subject to destruction 壞不壞法. Pāli: pabhaṅguṃ ca apabhaṅ guuj ca.

^[88]. Pāli: yo tassa nirodho vūpasamo atthaṅgamo idaṃ appabhaṅgo, the cessation, quiescence, and disappearance of that form constitute what is not subject to destruction.

^[89]. Siṃsapā Grove 申恕林. Pāli: siṃsapā-vana, a grove of siṃsapā trees.

^[90]. Kosala 拘薩羅. Pāli: Kosala.

^[91]. Pāli, S. 22.48. Khandā.

^[92]. Mental phenomena that are secondary afflictions 上煩惱心法; this refers to mental factors that are derivative afflictions.

^[93]. In the Chinese text: not feeling 非受.

^[94]. National Translation, chapter 10. Pāli, S. 22.81. Pārileyya.

^[95]. This incident occurred while the Buddha was staying at Kauśāmbī. Pāli: kosambiyaṃ viharati ghositārāme.

^[96]. Chinese: quiescence 寂滅; here it denotes stillness.

^[97]. Bạt-đà-tát-la tree 跋陀薩羅樹. Pāli: bhadhasāla (“noble sāla tree”), a kind of sāla tree.

^[98]. Ba-đà village 波陀聚落. Pāli: Pārileyyaka, the name of a protected forest (rakkhitavanasaṇḍo, commentary) at Kosambi.

^[99]. The country of Bán-xà 半闍國. Pāli: Pañcala, but the Pāli text does not mention the name of this country.

^[100]. Demonstrating, instructing, benefiting, and gladdening 示教利喜, the sequence of the Buddha’s teaching of the Dharma. Pāli: samdassesi samādapesi samuttejasi sampahaṃsesi.

^[101]. Pāli: anantarā āsavānaṃ khayo hoti, the immediate exhaustion of the taints.

^[102]. Formations 行. Pāli: saṅkhāro.

^[103]. Cause, accumulation, arising, and manifestation 因集生轉, namely, the four aspects of the truth of origin in the direct realization of the Noble Truths (cause, accumulation, arising, and condition) according to the Sarvāstivāda school; see Abhidharmakośa 23. Pāli: kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo.

^[104]. Contact gives rise to craving 觸生愛. Pāli: avijjasamphassajanea... vedayitena... uppannā taṇhā, craving arising from feeling produced by contact under the influence of ignorance.

^[105]. A phenomenon arising in dependence upon the mind 心綠起法, a phenomenon that arises with the mind as its condition. Pāli: aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ, (a phenomenon that is) impermanent, conditioned, and dependently arisen.

^[106]. Cessation of existence 壞有, that is, nonexistence in the sense of destruction and no longer existing. Pāli: vibhava.

^[107]. Pāli: compare the discourses S. 22.82, Puṇṇamā; M. 109, Mahapuṇṇama-sutta; 110, Cūḷapuṇṇama-sutta.

^[108]. Pāli text: tad uposathe pannarase puṇṇāya puṇṇamāya rattiyā, on the Uposatha day, on the full-moon night of the fortnight.

^[109]. According to the summary verse at the end of the chapter, from this point onward the text belongs to another discourse entitled “The Skandhas Are Appropriation.”

^[110]. Appropriation 受, that is, grasping or clinging. Pāli: upādāna.

^[111]. Pāli: yo tattha chandarāgo taṃ tattha upādānan ti, wherever there is desire and lust, there is clinging.

^[112]. According to the summary verse at the end of the chapter, from this point onward the text belongs to another discourse called “The Discourse on the Relationship Between Two Skandhas.”

^[113]. Relationship 相關, perhaps it should be mutual obstruction 相礙: the two skandhas obstruct one another. The question according to the Pāli is: siyā pana bhante pañcupādānakkhandhesu chandarāgavemattā ti, is there a distinction in desire and lust among the five aggregates subject to clinging? See also note 116 below.

^[114]. See note 113.

^[115]. According to the summary verse, from this point onward the text belongs to the discourse “Designation.”

^[116]. The question according to the Pāli is: kittāvatā nu kho khandhanaṃ khandhādhivacanan ti, to what extent is there the designation “aggregates” for the aggregates? Perhaps this sentence was translated in the Chinese version as “the relationship of skandha to skandha”?

^[117]. According to the summary verse, from this point onward is the discourse “Causes and Conditions.”

^[118]. According to the summary verse, from this point onward is the discourse “The Two Gratifications.”

^[119]. According to the summary verse, from this point onward is the discourse “The Conceit ‘I Am.’”

^[120]. The conceit “I am” 我慢, the affective complex that constitutes a self. Here, the Pāli is: ahaṃkāra-mamaṃkāra-mānānusaya, the latent tendency toward the notions of self, what belongs to self, and conceit.

^[121]. According to the summary verse, from this point onward is the discourse “Without the Conceit ‘I Am.’”

^[122]. According to the summary verse, from this point onward is the discourse “The Swift Exhaustion of the Taints.”

^[123]. In the Chinese text, “attainment of exhaustion” 盡得 should perhaps correctly read “swift attainment” 疾得.