雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

Sutra 59. Arising and Cessation[1]

Thus have I heard:

At one time, the Buddha was staying at 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. Contemplate these five aggregates subject to clinging as phenomena of arising and cessation. That is: ‘This is form; this is the arising of form; this is the cessation of form. These are feeling, perception, formations, and consciousness; this is the arising of …… this consciousness, the cessation of …… this consciousness.’

“What is the arising of form? What is the cessation of form? What is the arising of feeling, perception, formations, and consciousness? What is the cessation of feeling, perception, formations, and consciousness?

“The arising of delighted craving is the arising of form; the cessation of delighted craving is the cessation of form. The arising of contact is the arising of feeling, perception, and formations; the cessation of contact is the cessation of feeling, perception, and formations. The arising of name-and-form is the arising of consciousness; the cessation of name-and-form is the cessation of consciousness.

“Bhikkhus, thus the arising of form and the cessation of form—this is the arising of form and the cessation of form. Thus the arising of feeling, perception, formations, and consciousness, and the cessation of feeling, perception, formations, and consciousness—this is the arising of feeling, perception, formations, and consciousness, and the cessation of feeling, perception, formations, and consciousness.”

At that time, after hearing what the Buddha had taught, the bhikkhus rejoiced and faithfully practiced it.

Sutra 60. Not Delighting[2]

Thus have I heard:

At one time, the Buddha was staying at 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, and the feeling, perception, formations, and consciousness aggregates subject to clinging.

“Excellent indeed! A bhikkhu does not delight in form, does not praise form, does not grasp form, and is not attached to form. Excellent indeed!

A bhikkhu does not delight in feeling, perception, formations, or consciousness, does not praise …… consciousness, does not grasp …… consciousness, and is not attached to …… consciousness. Why is this? If a bhikkhu does not delight in form, does not praise form, does not grasp form, and is not attached to form, then he will have no delight in form and his mind will be liberated.

Likewise, regarding feeling, perception, formations, and consciousness, if he does not delight in consciousness, does not praise consciousness, does not grasp consciousness, and is not attached to consciousness, then he will have no delight in consciousness and his mind will be liberated.

“If a bhikkhu does not delight in form, his mind is liberated. Likewise, if he does not delight in feeling, perception, formations, or consciousness, his mind is liberated; neither arising nor ceasing, he dwells equanimously with right mindfulness and right knowledge.

“When this bhikkhu has known and seen thus, views concerning the limit of the past^[3] are forever extinguished without remainder. When views concerning the limit of the past are forever extinguished without remainder, views concerning the limit of the future are also forever extinguished without remainder. When views concerning the limit of the future are also forever extinguished without remainder, views concerning both the limit of the past and the limit of the future are extinguished without remainder, and nothing remains to obstruct him.

When nothing remains to obstruct him, there is nothing in any world that he grasps. Because he does not grasp, there is nothing for which he yearns. Because there is nothing for which he yearns, he 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.’”

At that time, after hearing what the Buddha had taught, the bhikkhus rejoiced and faithfully practiced it.

Sutra 61. Analysis (1)[4]

Thus have I heard:

At one time, the Buddha was staying at 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, feeling, perception, formations, and consciousness aggregates subject to clinging.

“What is the form aggregate subject to clinging? Whatever is form consists entirely of the four great elements and form derived from the four great elements; this is called the form aggregate subject to clinging. Furthermore, that form is impermanent, suffering, and subject to change. If this form aggregate subject to clinging is forever cut off without remainder, ultimately relinquished, extinguished, freed from desire, and brought to quiescence, and if no other form aggregates subject to clinging continue, appear, or arise, then this is called sublime; it is also called peaceful, and it is also called the relinquishment of every remnant of existence, the exhaustion of craving, freedom from desire, cessation, and nirvana.

“What is the feeling aggregate subject to clinging? It is the six classes of feeling. What are the six? Feeling arising from eye-contact; feeling arising from contact through the ear, nose, tongue, body, and mind. This is called the feeling aggregate subject to clinging. Furthermore, this feeling aggregate subject to clinging is impermanent, suffering, and subject to change, up to and including cessation and nirvana.

“What is the perception aggregate subject to clinging? It is the six classes of perception. What are the six? Perception arising from eye-contact; up to and including perception arising from mind-contact. This is called the perception aggregate subject to clinging. Furthermore, this perception aggregate subject to clinging is impermanent, suffering, and subject to change, up to and including cessation and nirvana.

“What is the formations aggregate subject to clinging? It is the six classes of volition. What are the six? Volition arising from eye-contact; up to and including volition arising from mind-contact. This is called the formations aggregate subject to clinging. Furthermore, this formations aggregate subject to clinging is impermanent, suffering, and subject to change, up to and including cessation and nirvana.

“What is the consciousness aggregate subject to clinging? It is the six classes of consciousness. What are the six? The class of eye-consciousness, up to and including the class of mind-consciousness; this is called the consciousness aggregate subject to clinging. Furthermore, this consciousness aggregate subject to clinging is impermanent, suffering, and subject to change, up to and including cessation and nirvana.

“Bhikkhus, if one reflects upon, contemplates, discerns, and accepts this Dharma through wisdom, this is called a faith-follower, one who has transcended and risen above, become separated from birth^[5], and passed beyond the stage of an ordinary worldling. If one has not yet attained the fruit of stream-entry and does not die in the meantime, one will certainly attain the fruit of stream-entry.

“Bhikkhus, if one reflects upon and contemplates this Dharma through higher wisdom and accepts it, this is called a Dharma-follower, one who has transcended and risen above, become separated from birth, and passed beyond the stage of an ordinary worldling. If one has not yet attained the fruit of stream-entry and does not die in the meantime, one will certainly attain the fruit of once-returning.

“Bhikkhus, if one contemplates this Dharma as it truly is with right wisdom^[6], one knows that the three fetters have been completely severed^[7]: identity view, attachment to precepts and observances, and doubt. Bhikkhus, this is called the fruit of stream-entry. One will not fall into an evil destination, is certain to proceed directly toward perfect awakening^[8], and, after being born at most seven times among devas and humans, will finally reach the ultimate end of suffering.

“Bhikkhus, if one contemplates this Dharma as it truly is with right wisdom and the mental influxes no longer arise, one is called an arhat. When the influxes have been exhausted, what had to be done has been done, the burden has been laid down, one’s own goal has been attained^[9], the fetters of existence^[10] have been completely ended, and through right knowledge the mind has attained liberation.”

At that time, after hearing what the Buddha had taught, the bhikkhus rejoiced and faithfully practiced it.

Sutra 62. Analysis (2)[11]

Thus have I heard:

At one time, the Buddha was staying at 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. They are the form aggregate subject to clinging and the feeling, perception, formations, and consciousness aggregates subject to clinging. An ignorant, uninstructed ordinary person, devoid of wisdom and obscured by ignorance, gives rise to a view of self regarding the five aggregates subject to clinging and becomes bound to them, causing the mind to be bound and sensual desire to arise.”

“Bhikkhus, a learned noble disciple who possesses wisdom and clear knowledge is not bound by self-view with regard to these five aggregates subject to clinging, causing the mind to become fettered and attached and giving rise to sensual desire.

“Why does an uninstructed, foolish ordinary person, lacking wisdom and clear knowledge, become bound by self-view with regard to the five aggregates subject to clinging, causing the mind to become fettered and attached and giving rise to sensual desire? Bhikkhus, an uninstructed, foolish ordinary person, lacking wisdom and clear knowledge, regards form as self, self as possessing form, form as being in self, or self as being in form.

Likewise, such a person regards feeling, perception, formations, and consciousness as self, self as possessing them, them as being in self, or self as being in them. Thus, uninstructed, foolish ordinary persons, lacking wisdom and clear knowledge, declare the five aggregates subject to clinging to be self and become bound to them, causing the mind to become fettered and giving rise to sensual desire.

“Why does a noble disciple who possesses wisdom and clear knowledge not become bound by self-view, thereby fettering the mind and giving rise to sensual desire? It is because such a disciple does not regard form as self, self as possessing form, form as being in self, or self as being in form. Likewise, such a disciple does not regard feeling, perception, formations, or consciousness as self, self as possessing them, them as being in self, or self as being in them.

Thus, a noble disciple who possesses wisdom and clear knowledge does not become bound by self-view with regard to the five aggregates subject to clinging, thereby fettering the mind and giving rise to sensual desire. Whatever form there may be—past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of it should be rightly contemplated as impermanent. Likewise, whatever feeling, perception, formations, or consciousness there may be—past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of it should also be rightly contemplated as impermanent.”

Then, having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.

Discourse 63. Analysis ^(3)[12]

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 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. Bhikkhus, if any ascetic or brahmin maintains that there is a self, all such claims of self are based upon these five aggregates subject to clinging.

What are the five? Ascetics and brahmins regard form as self, self as possessing form, form as being in self, or self as being in form. Likewise, they regard feeling, perception, formations, and consciousness as self, self as possessing them, them as being in self, or self as being in them.

Thus, an uninstructed, foolish ordinary person, clinging to self and obscured by ignorance, discriminates and contemplates in this way and does not relinquish what belongs to self.^[13] Because such a person does not relinquish what belongs to self, that person enters into the sense faculties.^[14] Having entered into the sense faculties, contact arises. Conditioned by what is contacted through the six contacts, the uninstructed, foolish ordinary person experiences suffering and pleasure, and from these arise this and other things.

These constitute the six classes of contact. What are the six? The contact-base of the eye and the contact-bases of the ear, nose, tongue, body, and mind.

“Bhikkhus, there are the mind dhatu, the phenomena dhatu, and the ignorance dhatu. Touched by contact born of ignorance, the uninstructed, foolish ordinary person declares that there is existence, declares that there is nonexistence, declares that there is both existence and nonexistence, declares that there is neither existence nor nonexistence, declares, ‘I am superior,’ declares, ‘I am equal,’ and says, ‘I know; I see.’

“Furthermore, bhikkhus, when a learned noble disciple abides in the six contact-bases, that disciple is able to become disenchanted with and relinquish ignorance, and clear knowledge can arise. Having become dispassionate toward ignorance and given rise to clear knowledge, that person does not declare existence, nonexistence, both existence and nonexistence, or neither existence nor nonexistence; nor does that person hold, ‘I am superior,’ ‘I am inferior,’ or ‘I am equal,’ or say, ‘I know; I see.’ When one knows and sees in this way, the contact born of ignorance that arose previously ceases, and contact born of clear knowledge subsequently arises.”

Then, having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.

Discourse 64. Udana^[15]

Thus have I heard:

At one time, the Buddha was staying in the Hall of Migara’s Mother in the Eastern Park, in the country of Sravasti.

Then, in the afternoon, after the Blessed One had risen from serene meditation, he went to the hall, entered it, prepared his seat, and sat before the assembly. The Blessed One then uttered this Udana verse:

In phenomena there is no “I” or self,

Nor is there anything belonging to me;

Nor shall there be a self in the future—

Whence, then, could what belongs to me arise?

A bhikkhu liberated in this way

Cuts off the lower fetters.^[16][17]

Then a bhikkhu rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“What does it mean that in phenomena there is no ‘I’ or self, nor is there anything belonging to me; nor shall there be a self in the future—whence, then, could what belongs to me arise? And that a bhikkhu liberated in this way cuts off the lower fetters?”

The Buddha told the bhikkhu:

“An uninstructed, foolish ordinary person regards form as self, self as possessing form, form as being in self, or self as being in form; and likewise regards feeling, perception, formations, and consciousness as self, self as possessing them, them as being in self, or self as being in them. A learned noble disciple does not regard form as self, self as possessing form, form as being in self, or self as being in form; nor does such a disciple regard feeling, perception, formations, or consciousness as self, self as possessing them, them as being in self, or self as being in them.

There is neither a knower nor a seer. This form is impermanent. Feeling, perception, formations, and consciousness are impermanent.

Form is suffering. Feeling, perception, formations, and consciousness are suffering. Form is not-self.

Feeling, perception, formations, and consciousness are not-self. This form will not continue to exist. Feeling, perception, formations, and consciousness will not continue to exist.

This form will be destroyed.^[18] Feeling, perception, formations, and consciousness will be destroyed. Therefore, there is neither self nor what belongs to self, and in the future there will likewise be neither self nor what belongs to self. Whoever is liberated in this way will cut off the five lower fetters.”

Then that bhikkhu addressed the Buddha:

“Blessed One, after the five lower fetters have been cut off, how may one in this very life personally know and directly realize, accomplish, and abide in the exhaustion of the taints—in the taintless liberation of mind and liberation through wisdom—knowing: ‘My 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’?”

The Buddha told the bhikkhu:

“Uninstructed, foolish ordinary beings give rise to fear where there is nothing to fear. Uninstructed, foolish ordinary beings become afraid at the thought: ‘There is no self and nothing belonging to self; neither will arise.’”

“Because of clinging^[19], there are four abiding places of consciousness.^[20] Consciousness abides in form, clings to form, and delights in form, thereby increasing, developing, and expanding. Consciousness abides in feeling, perception, and formations, clings to formations, and delights in formations, thereby increasing, developing, and expanding. Bhikkhus, here consciousness may come, go, remain, arise, or cease, while increasing, developing, and expanding.

If one were to say that there is some other phenomenon in which consciousness may come, go, remain, arise, or cease, while increasing, developing, and expanding, this would exist only as a manner of speech. If questioned about it, one would not know and would only increase in ignorance, for it lies outside one’s domain of experience. Why is this?

Bhikkhus, when lust for the realm of form has been abandoned, the mental bondage^[21] concerning form is also severed. When the mental bondage concerning form has been severed, the clinging of consciousness is also severed. At that time, consciousness has no abiding place and no longer increases, develops, or expands.

When the mental bondage concerning the realms of feeling, perception, and formations has been freed from lust, the clinging of consciousness is also severed. At that time, consciousness has no abiding place and no longer increases, develops, or expands. Because consciousness has no abiding place, it does not grow.

Because it does not grow, there is nothing to fabricate.^[22] Because there is nothing to fabricate, one becomes firmly established. Because one is firmly established, one knows contentment. Because one knows contentment, one attains liberation.^[23] Because one has attained liberation, one grasps at nothing in any world.

Because one grasps at nothing, one clings to nothing. Because one clings to nothing, one personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been accomplished; I know for myself that there will be no further rebirth.’

“Bhikkhus, I say that consciousness, abiding nowhere^[24]—east, west, south, north, in the four intermediate directions, above, or below—will, in this very present life, enter nirvana, be utterly extinguished, quiescent, and cool.”

Then, having heard what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

Summary Verse

Arising and cessation, and non-delight,

And the three discourses on analysis,

Contemplation of attachment—

These constitute the Udana.

Sutra 65. Feeling[26]

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:

“You should constantly cultivate the methods of meditative contemplation^[27] so that your minds become tranquil. Why is this? When bhikkhus constantly cultivate the methods of meditative contemplation, their minds become tranquil, and they can then contemplate things as they truly are. What does it mean to contemplate things as they truly are? This is form; this is the arising of form; this is the cessation of form. These are feeling, perception, formations, and consciousness; this is the arising of … consciousness; this is the complete cessation of … consciousness.

“What is the arising of form, and the arising of feeling, perception, formations, and consciousness? An ignorant, unlearned ordinary person does not contemplate painful, pleasant, and neither-painful-nor-pleasant feelings as they truly are: this is the arising of feeling, this is the cessation of feeling, this is the gratification of feeling, this is the danger in feeling, and this is the escape from feeling. Because such a person does not know how to contemplate these things as they truly are, they delight in and crave feeling, thereby giving rise to grasping.

With grasping as condition, existence arises; with existence as condition, birth arises; with birth as condition, aging, illness, death, sorrow, lamentation, pain, and distress arise. Thus arises this entire great mass of suffering. This is called the arising of form.

This is the arising of feeling, perception, formations, and consciousness.

“What is the cessation of form, and the cessation of feeling, perception, formations, and consciousness? A learned noble disciple contemplates painful, pleasant, and neither-painful-nor-pleasant feelings as they truly are: this is the arising of feeling, this is the cessation of feeling, this is the gratification of feeling, this is the danger in feeling, and this is the escape from feeling. Because the noble disciple contemplates these things as they truly are, delight and attachment regarding feeling are severed.

Because attachment has been severed, grasping ceases. Because grasping has ceased, existence ceases. Because existence has ceased, birth ceases.

Because birth has ceased, aging, illness, death, sorrow, lamentation, pain, and distress also cease; thus this entire great mass of suffering ceases. This is called the cessation of form. This is called the cessation of feeling, perception, formations, and consciousness.

Therefore, bhikkhus, you should constantly cultivate the methods of meditative contemplation so that your minds are always tranquil. Bhikkhus who abide in meditative contemplation are always inwardly tranquil. Strive diligently and employ skillful means to contemplate things as they truly are.”

Then, having heard what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

As with the Sutra on Contemplation, so too the twelve sutras^[28] that follow—Analysis, Various Analyses, Knowledge, Comprehensive Knowledge, Various Kinds of Knowledge, Drawing Near, Cultivating Drawing Near, Entering, Contact, and Realization—are to be understood in the same way.

Sutra 66. Birth[29]

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:

“You should constantly cultivate the methods of meditative contemplation so that your minds become quiescent. Why is this? Through cultivating the methods of meditative contemplation, your minds become quiescent, enabling you to contemplate things as they truly are. What does it mean to contemplate things as they truly are? It means contemplating as they truly are: this is form; this is the arising of form and the complete cessation of form. These are feeling, perception, formations, and consciousness; this is the arising of … consciousness and the complete cessation of … consciousness.

“What is the arising of form, and the arising of feeling, perception, formations, and consciousness?

“Bhikkhus, an ignorant, unlearned ordinary person does not contemplate as they truly are the arising of form, the gratification of form, the danger in form, and the escape from form. Thus, that person desires form, praises it, and delights in and clings to it; consequently, form will arise again in a future life. The same is explained fully regarding feeling, perception, formations, and consciousness.

When that form arises, feeling, perception, formations, and consciousness arise. Being unliberated from form and unliberated from feeling, perception, formations, and consciousness, I say that this person will not be liberated from birth, aging, illness, death, sorrow, lamentation, pain, and distress—from this entire great mass of suffering. This is called the arising of form and the arising of feeling, perception, formations, and consciousness.

“What is the complete cessation of form, and the complete cessation of feeling, perception, formations, and consciousness?

“A learned noble disciple knows as they truly are the arising of form, the complete cessation of form, the gratification of form, the danger in form, and the escape from form. Because the noble disciple knows these things as they truly are, they do not delight in form, praise form, or crave and cling to form; nor will future form arise. The same is explained fully regarding feeling, perception, formations, and consciousness.

Form does not arise; feeling, perception, formations, and consciousness do not arise. Therefore, the noble disciple is liberated from form and liberated from feeling, perception, formations, and consciousness. I say that this person is liberated from birth, aging, illness, death, sorrow, lamentation, pain, and distress—from this entire great mass of suffering.

This is called the complete cessation of form and the complete cessation of feeling, perception, formations, and consciousness.

“Therefore, bhikkhus, you should constantly cultivate the methods of meditative contemplation so that your minds become inwardly quiescent, and you should strive diligently and employ skillful means to contemplate things as they truly are.”

Then, having heard what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

As with the Sutra on Contemplation, so too the twelve sutras, through the Sutra on Realization, should likewise be explained in full.

Sutra 67. Pleasure[30]

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:

“You should constantly cultivate the means of meditative contemplation so that the mind becomes tranquil. Why? Because when a bhikkhu cultivates the means of meditative contemplation and makes the mind tranquil, he can contemplate things as they really are. What does it mean to contemplate things as they really are? It is to know as they really are: this is form; this is the arising of form; this is the cessation of form; this is feeling, perception, formations, and consciousness; this is the arising of … consciousness; this is the cessation of … consciousness.

“What is the arising of form, and the arising of feeling, perception, formations, and consciousness? An uninstructed, foolish worldling does not know as it really is the arising of form, the cessation of form, the gratification in form, the danger in form, or the escape from form. Because he does not know these things as they really are, he delights in and clings to that form and praises form.

Because he delights in and clings to form and praises form, there is grasping. With grasping as condition, existence arises; with existence as condition, birth arises; and with birth as condition, aging, death, sorrow, lamentation, pain, and distress arise. Thus arises this entire great mass of suffering.

This is called the arising of form and the arising of feeling, perception, formations, and consciousness.

“What is the cessation of form and the cessation of feeling, perception, formations, and consciousness? A learned noble disciple knows as they really are 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 neither delights in nor clings to form, and he does not praise form.

Because he neither delights in nor clings to form and does not praise form, craving and delight are eliminated. With the cessation of craving and delight, grasping ceases. With the cessation of grasping, existence ceases.

With the cessation of existence, birth ceases. Because birth has ceased, aging, illness, death, sorrow, lamentation, pain, and suffering also cease. Thus this entire great mass of suffering ceases.

“How does a learned noble disciple know as they really are feeling, perception, formations, and consciousness; the arising of … consciousness; the cessation of … consciousness; the gratification in … consciousness; the danger in … consciousness; and the escape from … consciousness? Because he has known them as they really are, he neither delights in nor clings to that … consciousness and does not praise … consciousness.

Because he does not delight in or cling to … consciousness, craving and delight cease. With the cessation of craving, grasping ceases. With the cessation of grasping, existence ceases.

With the cessation of existence, birth also ceases. With the cessation of birth, aging, illness, death, sorrow, lamentation, pain, and suffering cease; thus the entire great mass of suffering wholly ceases. Bhikkhus, this is called the cessation of form and the cessation of feeling, perception, formations, and consciousness.

Bhikkhus should constantly cultivate the means of meditative contemplation so that the mind becomes tranquil.”

Then, having heard what the Buddha taught, the bhikkhus rejoiced and respectfully put it into practice.

As with the Discourse on Contemplation, so too through the Discourse on Realization—a total of twelve discourses—these should also be expounded in full.

Discourse 68. The Six Sense Bases^[31]

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:

“You should constantly cultivate the means of meditative contemplation so that the mind becomes tranquil; only then can you contemplate things as they really are. What does it mean to contemplate things as they really are? It is to know as they really are: this is form; this is the arising of form; this is the cessation of form; and this is feeling, perception, formations, and consciousness; this is the arising of … consciousness; this is the cessation of … consciousness.

“What is the arising of form and the arising of feeling, perception, formations, and consciousness? With the eye and forms as conditions, eye-consciousness arises; the conjunction of these three gives rise to contact. With contact as condition, feeling arises; with feeling as condition, craving arises, and so on until the entire great mass of suffering arises.

This is called the arising of form. The same applies to the ear, nose, tongue, body, and mind. With the mind and mental phenomena as conditions, mind-consciousness arises; the conjunction of these three gives rise to contact.

With contact as condition, feeling arises; with feeling as condition, craving arises. Thus, and so on, the entire great mass of suffering arises. This is called the arising of form and the arising of feeling, perception, formations, and consciousness.

“What is the cessation of form and the cessation of feeling, perception, formations, and consciousness? With the eye and forms as conditions, eye-consciousness arises; the conjunction of these three gives rise to contact. When contact ceases, feeling ceases, and so on until the entire great mass of suffering ceases.

The same applies to the ear, nose, tongue, body, and mind. With the mind and mental phenomena as conditions, mind-consciousness arises; the conjunction of these three gives rise to contact. When contact ceases, feeling ceases; with the cessation of feeling … and so on until the entire great mass of suffering ceases.

This is called the cessation of form and the cessation of feeling, perception, formations, and consciousness. Therefore, bhikkhus, you should constantly cultivate the means of meditative contemplation so that the mind becomes tranquil.”

Then, having heard what the Buddha taught, the bhikkhus rejoiced and respectfully put it into practice.

As with the Discourse on Contemplation, so too through the Discourse on Realization—a total of twelve discourses—these should also be expounded in full.

Summary Verse

Feeling and arising and pleasure,

Also the six sense bases are taught;

Each has twelve kinds,

Discourses on meditation and samadhi.

Discourse 69. The Path Thereto^[32]

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:

“Now I shall teach the path leading to the arising of embodied existence^[33] and the path leading to the cessation of embodied existence.

“What is the path leading to the arising of embodied existence? An uninstructed, foolish worldling does not know as they really are 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 things as they really are, he delights in form, praises form, clings to form, and abides in form.

Because he delights in form, praises form, clings to form, and abides in form, he cherishes and grasps it. With grasping as condition, existence arises; with existence as condition, birth arises; and with birth as condition, aging, illness, death, sorrow, lamentation, suffering, and distress arise. Thus this entire great mass of suffering arises.

The same should be explained in full regarding feeling, perception, formations, and consciousness. This is called the path leading to the arising of embodied existence. Bhikkhus, you should know that the path leading to the arising of embodied existence is precisely the path leading to the arising of suffering.

“What is the path leading to the cessation of embodied existence? A learned noble disciple knows as they really are form, the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Because he has known these things as they really are, he does not delight in form, praise form, cling to form, or abide in form.

Because he does not delight in form, praise form, cling to form, or abide in form, his craving and delight for that form cease. With the cessation of craving and delight, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, aging, illness, death, sorrow, lamentation, suffering, and distress—this entire great mass of suffering—cease.

As with form, so too with feeling, perception, formations, and consciousness. This is called the path leading to the cessation of embodied existence. This path leading to the cessation of embodied existence is also the path leading to the cessation of suffering.

Therefore, it is called the path leading to the cessation of embodied existence.”

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

As with the Discourse on What Shall Be Taught, so too with the two discourses on Existence and What Should Be Known.^[34]

Discourse 70. True Awakening^[35]

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:

“Now I shall teach the boundary of embodied existence^[36], the boundary of the arising of embodied existence^[37], and the boundary of the cessation of embodied existence.^[38] Listen and consider this carefully; I shall explain it for you.

“What is the boundary of embodied existence? It refers to the five aggregates subject to clinging, namely: the aggregate of form subject to clinging; the aggregates of feeling, perception, formations, and consciousness subject to clinging. This is called the boundary of embodied existence.”

“What is the ultimate source of the arising of personal existence? It is craving—craving for future existence, accompanied by delight and lust, seeking delight now here, now there.^[39] This is called the arising of personal existence.

“What is the ultimate cessation of personal existence? It is the complete abandoning and cessation of this craving—craving for future existence, accompanied by delight and lust, seeking delight now here, now there—bringing suffering to an end through dispassion, cessation, and tranquility. This is the ultimate cessation of personal existence. Thus has been explained the ultimate extent of personal existence, the ultimate source of the arising of personal existence, and the ultimate cessation of personal existence.”

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

The two discourses On Existence and What Should Be Understood are likewise to be understood in the same way as the discourse What Should Be Taught.

Discourse 71. Personal Existence^[40]

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:

“Now I shall speak about personal existence,^[41] the arising of personal existence, the cessation of personal existence, and the path leading to the cessation of personal existence.^[42] Listen carefully and reflect well; I shall explain it for you.

“What is personal existence? It is the five aggregates subject to clinging, namely: the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging. This is called personal existence.

“What is the arising of personal existence? It is craving—craving for future existence, accompanied by delight and lust, seeking delight now here, now there.^[43] This is called the arising of personal existence.

“What is the cessation of personal existence? It is the complete abandoning and cessation of this craving—craving for future existence, accompanied by delight and lust, seeking delight now here, now there—bringing suffering to an end through dispassion, cessation, and tranquility. This is called the cessation of personal existence.

“What is the path leading to the cessation of personal existence? 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 personal existence.

“Thus has been explained personal existence, the arising of personal existence, the cessation of personal existence, and the path leading to the cessation of personal existence.”

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

The two discourses On Existence and What Should Be Understood are likewise to be understood in the same way as the discourse What Should Be Taught.

There is, however, this distinction: “A bhikkhu understands personal existence, abandons the arising of personal existence, realizes the cessation of personal existence, and cultivates the path leading to the cessation of personal existence. Such a bhikkhu has abandoned the fetters and bonds of sensual craving, cultivated uninterrupted direct realization, and reached the ultimate end of suffering.”

There is also this distinction: “Such a bhikkhu is said to have reached the ultimate end of suffering, the ultimate freedom from defilement, and the ultimate consummation of the holy life; he is a supremely pure noble person.”

There is also this distinction: “Such a bhikkhu is called an arhat whose taints have been exhausted, who has done what had to be done, laid down the burden, attained his own goal, utterly destroyed the fetters, and become liberated in mind through right knowledge.”

There is also this distinction: “Such a bhikkhu is said to have demolished the barrier, crossed the moat, transcended the domain, broken down the gate, and raised the banner of the Noble Dharma.”

There is also this distinction: “What does it mean to have demolished the barrier? It means to have abandoned the five lower fetters. What does it mean to have crossed the moat? It means to have crossed the deep moat of ignorance. What does it mean to have transcended the domain? It means to have reached the point where beginningless birth and death come to an end. What does it mean to have broken down the gate? It means that craving has been utterly exhausted. What does it mean to have raised the banner of the Noble Dharma? It means that conceit has been utterly destroyed.”

There is also this distinction: “Such a bhikkhu is said to have abandoned five factors, fulfilled six factors, guarded one thing, relied upon four things, relinquished all dogmatic assertions, forsaken every kind of seeking, purified his thoughts, calmed bodily activities, become well liberated in mind and well liberated through wisdom, and established the supreme, wholly pure holy life.”

Summary Verse

The path to the end: three discourses;

True awakening: likewise three;

The discourse on personal existence;

And six classes of arhats.

Discourse 72. Knowing the Dharma^[45]

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:

“I shall speak about the phenomena to be known, knowledge, and the one who knows.^[46] Listen carefully and reflect well; I shall explain it for you.

“What are the phenomena to be known? They are the five aggregates subject to clinging, namely: the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging. These are called the phenomena to be known.

“What is knowledge? It is the taming of lustful desire, the abandoning of lustful desire, and the transcendence of lustful desire. This is called knowledge.

“Who is called the one who knows? It is the arhat. It cannot be said that the arhat exists after death, does not exist after death, both exists and does not exist after death, or neither exists nor does not exist after death. To elaborate without limit, all forms of reckoning have been forever extinguished. Thus has been explained the phenomena to be known, knowledge, and the one who knows.”

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

Discourse 73. The Heavy Burden^[47]

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:

“Now I shall speak about the burden, taking up the burden, laying down the burden, and the bearer of the burden.^[48] Listen carefully and reflect well; I shall explain it for you.

“What is the burden? It is the five aggregates subject to clinging, namely: the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging.

“What is taking up the burden? It is craving—craving for future existence, accompanied by delight and lust, seeking delight now here, now there.^[49]

“What is laying down the burden? It is the complete abandoning and cessation of this craving—craving for future existence, accompanied by delight and lust, seeking delight now here, now there—bringing suffering to an end through dispassion, cessation, and tranquility.

“Who is the bearer of the burden? It is the person himself.^[50] This person has such a name, is born in such a manner, belongs to such a clan, takes such food and drink, experiences pleasure and pain in such ways, exists in such a manner, has such a lifespan, and has such a limit to his life. Thus are called the burden, taking up the burden, laying down the burden, and the bearer of the burden.”

Then the Blessed One spoke this verse:

Having cast away the burden,

One should not take it up again.

Bearing the burden is great suffering;

Laying it down brings abundant joy.

When all craving is abandoned,

All formations are exhausted.

Having fully penetrated every other object,

One no longer revolves in existence.

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

Discourse 74. Going Toward^[51]

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, namely: the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging. An ignorant, unlearned ordinary person does not know form as it truly is, nor the arising of form, the cessation of form, the gratification in form, the danger in form, or the escape from form. Because he does not know these things as they truly are, he delights in form, praises it, clings to it, becomes attached to it, and abides in it. Bound by the bonds of form and by the inner bonds, he knows neither their origin, their limit, nor the escape from them.

“Such is called an ignorant, unlearned ordinary person. Because he is bound, he is born; because he is bound, he dies. Because he remains bound from one life to another, he is born because of bondage and also dies because of bondage.”

“This is called an unlearned, foolish ordinary person who is controlled by Mara, enters Mara’s net, follows Mara’s transformations^[52], is bound by Mara, and is dragged away by Mara. The same is true of feeling, perception, formations, and consciousness.

“A learned noble disciple knows form as it truly is, the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Because the noble disciple knows these things as they truly are, they do not delight in form, praise it, cling to it, and abide in it; they are not bound by the bonds of form or by inner bonds, and they know the origin, the limit, and the escape.

“This is called a learned noble disciple who is not born subject to bondage, does not die subject to bondage, and, in passing from this life to another, does not pass from life to life subject to bondage; who is not controlled by Mara, does not fall into Mara’s hands, is not fashioned by Mara^[53], is not bound by Mara, is liberated from Mara’s bonds, and is free from Mara’s leading. The same is true of feeling, perception, formations, and consciousness.”

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

Sutra 75. Contemplation[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 bhiksus:

“There are five aggregates subject to clinging. They are the aggregate of form subject to clinging. Bhiksus, regarding form, one becomes disenchanted, free from desire, tranquil and extinguished, causes no further arising, and is liberated. Such a one is called the Tathagata, the Arhat, the Perfectly Enlightened One. The same is true of feeling, perception, formations, and consciousness: one becomes disenchanted, free from desire, tranquil and extinguished, causes no further arising, and is liberated. Such a one is called the Tathagata, the Arhat, the Perfectly Enlightened One.

“Furthermore, bhiksus, regarding form, one becomes disenchanted, free from desire, tranquil and extinguished, causes no further arising, and is liberated. Such a one is called an arhat liberated through wisdom. The same is true of feeling, perception, formations, and consciousness: one becomes disenchanted, free from desire, tranquil and extinguished, causes no further arising, and is liberated. Such a one is called an arhat liberated through wisdom.

“Bhiksus, what distinction is there between the Tathagata, the Arhat, the Perfectly Enlightened One and an arhat liberated through wisdom?”

The bhiksus said to the Buddha:

“The Tathagata is the source of the Dharma, the eye of the Dharma, and the refuge of the Dharma. We beseech the Blessed One to explain this meaning fully for the bhiksus. After hearing it, the bhiksus will practice accordingly.”

The Buddha told the bhiksus:

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

“The Tathagata, the Arhat, the Perfectly Enlightened One, though never having heard the Dharma, can awaken to the Dharma by himself and personally realize unsurpassed bodhi. He then awakens the sravakas of future generations to that Dharma, namely: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.

Bhiksus, this is called the Tathagata, the Arhat, the Perfectly Enlightened One, who attains what had not been attained and gains the benefit that had never before been gained; who knows the path, distinguishes the path, teaches the path, and fully comprehends the path; and who is also able to bring the sravakas to accomplishment, instructing and admonishing them so that they follow wholesome Dharma and delight in wholesome Dharma.

This is called the distinction between the Tathagata and an arhat.”

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

Sutra 76. Desire[55]

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 bhiksus:

“There are five aggregates subject to clinging. They are the aggregates of form, feeling, perception, formations, and consciousness subject to clinging.

“Bhiksus, contemplate form. Having contemplated form, do you see a self, something different from a self, or either contained within the other?”

The bhiksus said to the Buddha:

“No, Blessed One.”

The Buddha told the bhiksus:

“Excellent! Excellent! Form is not-self. Whatever is not-self is impermanent, and whatever is impermanent is suffering. If it is suffering, then none of it is self, something different from a self, or either contained within the other. You should contemplate it in this way.

“The same is true of feeling, perception, formations, and consciousness.

“A learned noble disciple contemplates these five aggregates subject to clinging as neither self nor belonging to a self. Having contemplated them in this way, the noble disciple grasps at nothing in the world. Grasping at nothing, the noble disciple clings to nothing. Clinging to nothing, the noble disciple 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 existence.’”

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

Sutra 77. Arising (1)[56]

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 bhiksus:

“Abandon desire and craving for form. When desire and craving have been abandoned, form is severed. When form has been severed, there is complete knowledge of its severance.^[57] When its severance has been completely known, its root is cut off. It is like cutting off the crown of a tala palm, so that it can never grow again. The same is true of feeling, perception, formations, and consciousness: when desire and craving are abandoned … up to, there will be no further arising in a future life.”

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

Sutra 78. Arising (2)[58]

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 bhiksus:

“If form arises, abides, and comes forth, suffering arises therein, illness abides therein, and aging and death come forth therein. The same is also true of feeling, perception, formations, and consciousness.

“Bhiksus, if form ceases, comes to rest, and disappears, suffering ceases therein, illness comes to rest therein, and aging and death disappear therein. The same is also true of feeling, perception, formations, and consciousness.”

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

Sutra 79. Arising (3)[59]

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 bhiksus:

“Past and future form are impermanent; how much more so is present form! Having contemplated in this way, a learned noble disciple does not yearn for past form, does not seek future form, and, regarding present form, becomes disenchanted, free from desire, and attains cessation. The same is also true of feeling, perception, formations, and consciousness.

“Bhiksus, if there were no past form, there would be no occasion for a learned noble disciple not to yearn for past form; because there is past form, a learned noble disciple does not yearn for past form. If there were no future form, there would be no occasion for a learned noble disciple not to seek future form; because there is future form, a learned noble disciple does not seek future form. If there were no present form, there would be no occasion for a learned noble disciple to become disenchanted with present form and incline toward freedom from desire and cessation; because there is present form, a learned noble disciple becomes disenchanted with present form and inclines toward freedom from desire and cessation.

The same is also true of feeling, perception, formations, and consciousness.”

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

Sutra 80. Seal of the Dharma[60]

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 bhiksus:

“I shall teach the noble seal of the Dharma and the purification of view. Listen attentively and consider it well.

“If any bhikkhu were to say: ‘I have not yet attained the samadhi of emptiness^[61], yet I can enter the signless and nothingness, and become free from conceit regarding knowledge and vision,’ he should not speak in this way. Why? Because if one has not attained emptiness but says, ‘I have attained the signless and nothingness, and have become free from conceit regarding knowledge and vision,’ this is impossible.

“If any bhikkhu were to say: ‘I have attained emptiness and am able to enter the signless and nothingness, and become free from conceit regarding knowledge and vision,’ this would be an accurate statement. Why? Because once emptiness has been attained, one will be able to enter the signless and nothingness, and become free from conceit regarding knowledge and vision. This can certainly occur.

“What is the purified vision of a noble disciple?”

The bhikkhus said to the Buddha:

“The Buddha is the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma. We humbly entreat you to explain it for us. After hearing the Dharma, the bhikkhus will practice in accordance with the teaching.”

The Buddha told the bhikkhus:

“If a bhikkhu, seated beneath the shade of a tree or in an empty and secluded place, carefully contemplates form as impermanent, as subject to destruction and cessation, and as to be relinquished through dispassion; and likewise contemplates feeling, perception, formations, and consciousness as impermanent, as subject to destruction and cessation, and as to be relinquished through dispassion; if he contemplates those aggregates of clinging as impermanent, subject to destruction and cessation, unstable, and liable to change, then his mind will attain ease, purity, and liberation. This is called emptiness. Although one who contemplates in this way is still unable to abandon conceit, he possesses purified knowledge and vision.

“There is also a samadhi of right contemplation: contemplating the cessation of the sign of form and the cessation of the signs of sound, odor, taste, touch, and mental objects. This is called the signless. Although one who contemplates in this way has not yet abandoned conceit, he possesses purified knowledge and vision.

“There is also a samadhi of right contemplation: contemplating the eradication of the sign of greed, the sign of anger, and the sign of delusion. This is called nothingness. Although one who contemplates in this way has not yet abandoned conceit, he possesses purified knowledge and vision.

“There is also a samadhi of right contemplation: contemplating from where the self and what belongs to the self arise.

“There is also a samadhi of right contemplation: contemplating that the self and what belongs to the self arise from seeing, hearing, smelling, tasting, touching, and cognizing.

“One further contemplates: dependent upon what cause and what condition does consciousness cognize? Are that cause and condition of consciousness permanent or impermanent?

“One further contemplates: dependent upon what cause and what condition does consciousness cognize? That cause and that condition of consciousness are both impermanent. Moreover, when that cause and that condition are all impermanent, how could the consciousness born from them be permanent? What is impermanent is a conditioned formation, arisen through conditions; it is subject to calamity, subject to destruction, subject to dispassion, and subject to complete comprehension and abandonment.^[62] This is called the seal of the noble Dharma and purified knowledge and vision.

“This is what was meant when I said: ‘Bhikkhus, I shall teach the seal of the noble Dharma and purified vision.’ Thus has it been explained in detail.”

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

Discourse 81. Purana^[63]

Thus have I heard:

At one time, the Buddha was dwelling in the Gabled Hall by the shore of the Monkey Pond at Vaisali.

At that time, there was a Licchavi^[64] named Mahanama^[65], who regularly went to visit the Buddha. The Licchavi then thought to himself: ‘If I go early to the Buddha, the Blessed One and the bhikkhus with whom I am acquainted will presently all be engaged in meditation. I should now go to the Ajivika wanderers at the Seven Mango Trees.’ He then went to the dwelling place of Purana Kassapa.^[66]

At that time, Purana Kassapa was the leader of an assembly of five hundred wanderers. Surrounded before and behind by them, amid loud laughter and commotion, he was discussing worldly affairs. Kassapa saw the Licchavi Mahanama approaching from afar and immediately instructed his followers to remain quiet: ‘You should be silent. That is the Licchavi Mahanama, a disciple of the ascetic Gotama. He is a lay disciple of the ascetic Gotama and is also a leader in Vaisali. He always delights in quietude and praises quietude; wherever he goes, the assembly there is quiet. Therefore, you should remain silent.’

When Mahanama reached Purana’s assembly, he and Purana exchanged greetings concerning one another’s health, and then he sat to one side. Mahanama then asked Purana:

“I have heard that Purana teaches his disciples that the existing defilement of sentient beings has neither cause nor condition, and that the existing purification of sentient beings likewise has neither cause nor condition. This doctrine is now circulating in the world. You should consider whether these are slanderous words spoken by outsiders against you or something fabricated by people. Is this Dharma or non-Dharma? When debating with people, are you challenged and criticized?”

Purana Kassapa replied:

“This doctrine truly exists; it is not a false rumor spread by people. I myself established this doctrine. It is a doctrine in accordance with the Dharma. The Dharma I have taught is entirely consonant with the Dharma. No one in the world comes here to challenge or criticize me. Why? Mahanama, I see and teach thus: ‘The existing defilement of sentient beings has neither cause nor condition, and the existing purification of sentient beings has neither cause nor condition.’”

When Mahanama heard what Purana had said, he was displeased and reproached him. He then rose from his seat and departed. He went to the Blessed One, bowed with his head at the Buddha’s feet, and sat to one side. He reported in full to the Blessed One everything he had discussed with Purana.

The Buddha told the Licchavi Mahanama:

“Those are Purana’s ill-considered words,^[67] unworthy of being remembered. Thus, Purana is foolish, ignorant, and unskillful. Advocating causelessness, he says: ‘The existing defilement of sentient beings has neither cause nor condition, and the existing purification of sentient beings likewise has neither cause nor condition.’ Why? Because sentient beings become defiled through causes and conditions, and sentient beings become purified through causes and conditions.

“Mahanama, through what cause and what condition do sentient beings become defiled?

“Mahanama, if form were exclusively suffering, not pleasurable, not associated with pleasure, not nourished by pleasure, and entirely removed from pleasure, sentient beings would not, on account of it, give rise to fondness and attachment. But, Mahanama, form is not exclusively suffering and devoid of pleasure; rather, it is associated with pleasure, nourished by pleasure, and not entirely removed from pleasure. Therefore, sentient beings become attached to form. Because of attachment, they are bound; because they are bound, defilements arise.

“Mahanama, if feeling, perception, formations, and consciousness were exclusively suffering, not pleasurable, not associated with pleasure, not nourished by pleasure, and entirely removed from pleasure, sentient beings would not, on account of them, give rise to fondness and attachment. But, Mahanama, because … consciousness is not exclusively suffering and devoid of pleasure, but is associated with pleasure, nourished by pleasure, and not entirely removed from pleasure, sentient beings become attached to … consciousness. Because they have become attached, they are bound; because they are bound, defilements arise.

“This is called the defilement of sentient beings that has causes and conditions.

“Mahanama, through what cause and what condition do sentient beings become purified?”

“Mahanama, if form were exclusively pleasurable, not suffering, not accompanied by suffering, not conducive to the growth of sorrow and suffering, and free from suffering, then sentient beings should not become disenchanted with and depart from form because of this form. But, Mahanama, because form is not exclusively pleasurable, but is suffering, accompanied by suffering, conducive to the growth of sorrow and suffering, and not free from suffering, sentient beings become disenchanted with and depart from form. Because of disenchantment, they cease to delight in it; because they cease to delight in it, they are liberated.

“Mahanama, if feeling, perception, volitional formations, and consciousness were exclusively pleasurable, not suffering, not accompanied by suffering, not conducive to the growth of sorrow and suffering, and free from suffering, then sentient beings should not become disenchanted with and depart from … consciousness because of them. But, Mahanama, because feeling, perception, volitional formations, and consciousness are not exclusively pleasurable, but are suffering, accompanied by suffering, conducive to the growth of sorrow and suffering, and not free from suffering, sentient beings become disenchanted with and depart from form. Because of disenchantment, they cease to delight in it; because they cease to delight in it, they are liberated.

“Mahanama, this is called the purification of sentient beings that has a cause and supporting conditions.”

When Mahanama heard what the Buddha had taught, he rejoiced and respectfully practiced it.

Summary Verse

Knowing phenomena and the heavy burden,

Going forth, contemplation, and sensual craving.

Arising, and the discourse in brief,

The Dharma seal, and Purana.

Sutra 82. Bamboo Grove[69]

Thus have I heard:

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

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

“In what does a learned noble disciple see impermanence and suffering?”

The bhikkhus said to the Buddha:

“The Blessed One is the source of the Dharma, the eye of the Dharma, and the refuge of the Dharma. We beseech you to teach us. Having heard it, the bhikkhus will practice in accordance with the teaching.”

The Buddha said to the bhikkhus:

“Listen attentively and reflect carefully. I shall explain it to you.

“A learned noble disciple sees form as impermanent and suffering; he sees feeling, perception, volitional formations, and consciousness as impermanent and suffering.

“Bhikkhus, is form permanent or impermanent?”

The bhikkhus said to the Buddha:

“Blessed One, it is impermanent.”

“Bhikkhus, is that which is impermanent suffering?”

The bhikkhus said to the Buddha:

“Blessed One, it is suffering.”

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

The bhikkhus said to the Buddha:

“Blessed One, no.”

“The same is also true of feeling, perception, volitional 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, not other than self, and does not exist within one another. The same is also true of feeling, perception, volitional formations, and consciousness.

Contemplating in this way, a learned noble disciple becomes disenchanted with form and becomes disenchanted with feeling, perception, volitional formations, and consciousness. Because of disenchantment, he ceases to delight in them; because he ceases to delight in them, he is liberated. Having been liberated, 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 spoken this sutra, the bhikkhus heard what the Buddha had taught, rejoiced, and respectfully practiced it.

Sutra 83. Vaisali[70]

Thus have I heard:

At one time, the Buddha was dwelling in the Gabled Hall beside the Monkey Pond at Vaisali. At that time, the Blessed One said to the bhikkhus:

“In regard to what does a learned noble disciple see that it is not self, not other than self, and does not exist within one another, thus contemplating it correctly and impartially and knowing and seeing it as it truly is?”

The bhikkhus said to the Buddha:

“The Blessed One is the source of the Dharma, the eye of the Dharma, and the refuge of the Dharma. We beseech you to teach us. Having heard it, the bhikkhus will practice in accordance with the teaching.”

The Buddha said to the bhikkhus:

“Listen attentively and reflect carefully. I shall explain it to you.

“A learned noble disciple sees that form is not self, not other than self, and does not exist within one another. This is called correct contemplation in accordance with reality. The same is also true of feeling, perception, volitional formations, and consciousness.”

The Buddha said to the bhikkhus:

“Is form permanent or impermanent?”

The bhikkhus said to the Buddha:

“Blessed One, it is impermanent.”

Again he said to the bhikkhus:

“Is that which is impermanent suffering?”

The bhikkhus said to the Buddha:

“Blessed One, it is suffering.”

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

The bhikkhus said to the Buddha:

“Blessed One, no.”

“The same is also true of feeling, perception, volitional formations, and consciousness. Therefore, bhikkhus, whatever forms there are—whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—all of them are not self, not other than self, and do not exist within one another. This is called correct contemplation in accordance with reality. The same is also true of feeling, perception, volitional formations, and consciousness. Contemplating in this way, a learned noble disciple is liberated from form and is also liberated from feeling, perception, volitional formations, and consciousness. I say that this person is liberated from birth, aging, illness, death, sorrow, lamentation, distress, and suffering, and from the entire great mass of suffering.”

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

Sutra 84. Purity[71]

Thus have I heard:

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

“Form is impermanent. What is impermanent is suffering. What is suffering is not self.

That which is not self means that all of it is not self, not other than self, and does not exist within one another. To know this as it truly is is called right contemplation. The same is also true of feeling, perception, volitional formations, and consciousness.

A learned noble disciple contemplates these five appropriated skandhas as neither self nor belonging to self. Contemplating in this way, he has nothing whatsoever to grasp in any world. Because there is nothing to grasp, there is nothing to which he is attached; because there is nothing to which he is attached, he 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 had spoken this sutra, the bhikkhus heard what the Buddha had taught, rejoiced, and respectfully practiced it.

Sutra 85. Right Contemplation[72]

Thus have I heard:

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

“Bhikkhus, in regard to what does one not regard it as self, as other than self, or as existing within one another?”

The bhikkhus said to the Buddha:

“The Blessed One is the source of the Dharma, the eye of the Dharma, and the refuge of the Dharma. We beseech you to teach us. Having heard it, the bhikkhus will practice in accordance with the teaching.”

The Buddha said to the bhikkhus:

“Listen attentively and reflect carefully. I shall explain it to you.

“Is it not in regard to form that one does not regard it as self, as other than self, or as existing within one another? The same is also true of feeling, perception, volitional formations, and consciousness.

“Bhikkhus, is form impermanent?”

The bhikkhus said to the Buddha:

“Blessed One, it is impermanent.”

The Buddha said to the bhikkhus:

“Is that which is impermanent suffering?”

The bhikkhus said to the Buddha:

“Blessed One, it is suffering.”

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

The bhikkhus said to the Buddha:

“Blessed One, no.”

“Feeling, perception, volitional formations, and consciousness are likewise. 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 neither self, nor other than self, nor contained in one another. Feeling, perception, volitional formations, and consciousness are likewise.

“Bhikkhus, a learned noble disciple contemplates the five aggregates subject to clinging as neither self nor belonging to self. Contemplating in this way, he grasps at nothing in any world. Because he grasps at nothing, he is attached to nothing; because he is attached to nothing, he personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

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

Discourse 86. Impermanence^[73]

Thus have I heard:

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

“If form, which is impermanent, were permanent, this form should not be subject to illness and suffering, and with regard to form one should not have such wishes as, ‘May it be thus,’ or ‘May it not be thus.’ Because form is impermanent, illness and suffering arise with regard to form, and it is impossible to wish for it to be thus or not to be thus. Feeling, perception, volitional formations, and consciousness are likewise.

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

The bhikkhus said to the Buddha:

“Blessed One, it is impermanent.”

“Bhikkhus:

“Is what is impermanent suffering?”

The bhikkhus said to the Buddha:

“Blessed One, it is suffering.”

“Bhikkhus:

“If what is impermanent and suffering is subject to change, does a noble disciple regard it as self, as other than self, or as contained in one another?”

The bhikkhus said to the Buddha:

“Blessed One, no.”

“Feeling, perception, volitional formations, and consciousness are likewise. Therefore, bhikkhus, whatever form there is—whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—know all of it as it truly is: it is neither self nor belonging to self. Feeling, perception, volitional formations, and consciousness are likewise.

A learned noble disciple rightly contemplates form. Having rightly contemplated form, disenchantment, dispassion, absence of delight, and liberation arise. With regard to feeling, perception, volitional formations, and consciousness, disenchantment, dispassion, absence of delight, and liberation likewise arise, and he knows: ‘For me, birth has ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

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

Discourse 87. Suffering^[74]

Thus have I heard:

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

“Form is suffering. If form were not suffering, illness and suffering would not arise with regard to form, and one should not wish, ‘May it be thus,’ or, ‘May it not be thus.’ Because form is suffering, and because form is suffering, illness arises in form; with regard to form, one may also wish for it to be thus or cause it not to be thus. Feeling, perception, volitional formations, and consciousness are likewise.

“Bhikkhus, is form permanent or impermanent?”

The bhikkhus said to the Buddha:

“Blessed One, it is impermanent.”

“Bhikkhus:

“Is what is impermanent suffering?”

The bhikkhus said to the Buddha:

“Blessed One, it is suffering.”

“Bhikkhus:

“If what is impermanent and suffering is subject to change, does a learned noble disciple regard it as self, as other than self, or as contained in one another?”

The bhikkhus said to the Buddha:

“Blessed One, no.”

“Feeling, perception, volitional formations, and consciousness are likewise. Therefore, bhikkhus, whatever form there is—whether past, present, or future; internal or external; gross or subtle; good or bad; far or near—contemplate all of it as it truly is: it is neither self, nor other than self, nor contained in one another. Feeling, perception, volitional formations, and consciousness are likewise. A learned noble disciple will be liberated from form and will be liberated from feeling, perception, volitional formations, and consciousness. I say that this person will be liberated from birth, aging, illness, death, sorrow, lamentation, distress, suffering, and the entire great mass of suffering.”

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

Notes:

^[01] . Taisho edition, fascicle 3, Discourse 59. Japanese Translation of the Complete Canon, fascicle 4, Discourse 96. Fo Guang edition, fascicle 3, Discourse 50. Pāli, S. 22. 5. Samādhi.

^[02] . Taisho edition, Discourse 60. Pāli, S. 22. 5. Samādi.

^[03] . The prior limit, the boundary on the earlier side, extending back to the earliest past: Did I exist or not exist in a former life?

^[04] . Taisho edition, Discourse 61. Pāli, S. 22. Samādhi.

^[05] . Transcending and rising beyond birth, also called entering the certainty that transcends birth. At the first instant of attaining stream-entry, one enters the essential nature of the noble ones and departs from the nature of ordinary beings.

^[06] . Original Chinese: “equanimous contemplation,” namely Pāli: Samanupassati.

^[07] . Complete knowledge through final eradication, also called comprehensive knowledge through eradication, or eradication by comprehensive knowledge: final and complete eradication.

^[08] . In the text: Sam-bodhi, namely Pāli: Sambodhi.

^[09] . Chinese: obtaining one’s own benefit.

^[10] . Fetters of existence: afflictions that lead to rebirth and bind one to rebirth. Pāli: Bhavasaṃyojana.

^[11] . Taisho edition, Discourse 62.

^[12] . Taisho edition, Discourse 63. Pāli, S. 22. 47. Samanupassanā.

^[13] . Pāli: Samanupassanā asmi ti cassa avigataṃ: when one contemplates in this way, one does not depart from the notion “I exist” (the view of self).

^[14] . Pāli: Avigata pañcanaṃ indriyānaṃ avakkanti: when one does not depart from it, the five faculties become manifest.

^[15] . Taisho edition, Discourse 64. Pāli, S. 22. 55. Udānaṃ.

^[16] . Chinese: liberation. Pāli: Evaṃ muccamāno, when one apprehends (resolutely understands) in this way.

^[17] . Lower fetters: the five afflictions that lead to rebirth in the Desire Realm. Pāli: orambhāgiyāni saṃyojāni.

^[18] . Chinese: “Existence subject to destruction and change.” Pāli: rūpaṃ vibhavissati, it will be destroyed; it will cease to exist.

^[19] . Chinese: taking as an object.

^[20] . The four stations of consciousness.

^[21] . Mind-born, also called mind-made; here it refers to the body produced by mind upon rebirth in the Form Realm.

^[22] . See note 36 to Discourse 85.

^[23] . Without volitional activity. Pāli: Anabhisaṅkhāra. See note 37 to Discourse 85.

^[24] . Not abiding; Discourse 85 says “not arriving,” meaning not going toward.

^[25] . Japanese Translation, Chapter 12, fascicle 4.

^[26] . Taisho edition, Discourse 65. Pāli, S. 22. 5. Samādhi (see Discourses 50–53); S. 22. 6. Paṭisallāna.

^[27] . Meditative contemplation. Pāli: paṭisallàna, living alone in a secluded place; sitting peacefully in solitude.

^[28] . The Taisho edition records two discourses. According to the Fo Guang, Japanese Translation, and Yin Shun editions, this is corrected to twelve.

^[29] . Taisho edition, Discourse 66. Pāli, S. 22. 7. Upādāparitassanā.

^[30] Taisho edition, Discourse 67.

^[31] . Taisho edition, Discourse 68.

^[32] Japanese Translation, Chapter 13, fascicle 4. Pāli, S. 22. 44. Paṭipadā.

^[33] . The path leading to the arising of the existing body. Pāli: Sakkāyasamudayagāmini-paṭipadā.

^[34] . This discourse is also called “will be taught,” because it begins with those two words. The following two discourses are entirely identical to this one and therefore are not transcribed. This is a statement by the transmitter of the discourse.

^[35] . Taisho edition, Discourse 70. 22. 103. Antè.

^[36] The extreme concerning the existent body. Pāli: sakkayānata.

^[37] The extreme concerning the arising of the existent body. Pāli: sakkāya-samudāyanta.

^[38] The extreme concerning the cessation of the existent body. Pāli: sakkāya-nirodhānta

^[39] May I become thus or otherwise in the future.

^[40] Taishō edition, Sutra 71. Pāli, S.22. 105: Sakkāya.

^[41] Existent body, Pāli: sakkāya.

^[42] The path leading to the cessation of the existent body.

^[43] May I become thus or otherwise in the future.

^[44] National Translation, Chapter 14.

^[45] Taishō, Sutra 72. Pāli, S. 22. 23: Parññeyya.

^[46] The knowable Dharma, knowledge, and the knower; the Dharma that must be comprehensively understood (Pāli: pariññeyya: that which ought to be fully known); comprehensive understanding (pariññā: knowledge through full understanding), and one who possesses comprehensive understanding.

^[47] The burden. Taishō edition, Sutra 73. Pāli, S. 22. 22. Bhāra.

^[48] The burden, the taking up of the burden, the laying down of the burden, and the bearer of the burden. Pāli: bhāra, bhāradāna, bhāranikkhepana, bharahāra.

^[49] May I become thus or otherwise in the future.

^[50] Chinese: person; Pāli: puggala (pudgala)

^[51] Taishō edition, Sutra 74. Pāli, S. 22. 117. Bandhana; 22. 65. Abhinnandamāna.

^[52] Conjured by Māra; the passage below says “produced by Māra.”

^[53] See note 49 above.

^[54] Taishō edition, Sutra 75. Pāli, S. 22. 58. Sambuddha.

^[55] Taishō edition, Sutra 76. Pāli, S. 22. 118-119. Parimucchita.

^[56] Taishō edition, Sutra 77. Pāli, 22. 25. Chadarāga.

^[57] Full understanding through abandonment, or comprehensive understanding of abandonment—that is, knowing that it has been utterly abandoned. Pāli: pahāna-pariññā.

^[58] Taishō edition, Sutra 78. Pāli, S. 22. 30. Uppādaṃ.

^[59] Taishō edition, Sutra 79. Pāli, S. 22. 9-11. Atītānāgatapaccuppanna.

^[60] Taishō edition, Sutra 80.

^[61] Emptiness, Signlessness, and Wishlessness: the three gateways of samādhi.

^[62] See note 54 to Sutra 70 above.

^[63] Taishō edition, Sutra 81. Pāli, S. 22. 60. Mahāli.

^[64] Licchavi. Pāli: Liccha, a powerful clan during the Buddha’s time.

^[65] Mahānāma. However, the Pāli edition has Mahàāi.

^[66] Pūraṇa Kassapa. Pāli: Pūraṇa Kassapa.

^[67] Xuất ý ngư. Pāli: Adhivitti pada

^[68] National Translation, Chapter 7, Volume 2.

^[69] Taishō, Sutra 82.

^[70] Taishō edition, Sutra 83.

^[71] Taishō edition, Sutra 84. Pāli, S. 22. 45. Aniccā.

^[72] Taishō edition, Sutra 85. Pāli, S. 22. 46 Aniccā.

^[73] Taishō, Sutra 86.

^[74] Taishō, Sutra 87