Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

雜阿含經

Chinese title:雜阿含經

📖9,517 words · ~38 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 111. THE FLOW OF EXISTENCE[1]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula^[2]. At that time, an attendant bhikshu named Radha^[3], in the evening after emerging from meditation, went to the Buddha, bowed with his head at the Buddha’s feet, and sat to one side. He said to the Buddha:

“As the Blessed One speaks of ‘the flow of existence’^[4], what is called the flow of existence? And what is called the cessation of the flow of existence^[5]?”

The Buddha said to Radha:

“Excellent is your question! I shall explain it for you. Regarding the flow of existence, ignorant, unlearned ordinary people do not know 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 they do not know these things as they truly are, they delight in form, praise it, cling tightly to it, and become attached to it. Conditioned by delight in form, there is clinging; conditioned by clinging, there is existence; conditioned by existence, there is birth; conditioned by birth, aging, illness, death, sorrow, lamentation, pain, and distress increase. Thus arises this entire great mass of suffering. It is likewise with feeling, perception, formations, and consciousness. This is called the flow of existence.

“A well-learned noble disciple knows 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 disciple knows these things as they truly are, he does not delight in form, praise it, cling tightly to it, or become attached to it. Because he does not delight in it, praise it, cling tightly to it, or become attached to 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, illness, death, sorrow, lamentation, pain, and distress—this entire great mass of suffering—cease. It is likewise with feeling, perception, formations, and consciousness. These are the Tathagata’s teachings concerning the flow of existence and the cessation of the flow of existence.”

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

SUTRA 112. COMPLETE UNDERSTANDING[6]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula^[7]. At that time, an attendant bhikshu named Radha^[8], in the evening after emerging from meditation, went to the Buddha, bowed with his head at the Buddha’s feet, and sat to one side. He said to the Buddha:

“Venerable Sir, the Blessed One has said, ‘Fully understand^[9] form; fully understand feeling, perception, formations, and consciousness.’ Blessed One, what does it mean to fully understand form and to fully understand feeling, perception, formations, and consciousness?”

The Buddha said to Radha:

“Excellent is your question! I shall explain it for you. When sorrow, lamentation, pain, and distress regarding form have been exhausted, when there is dispassion, cessation, and tranquility, this is called fully understanding form. When sorrow, lamentation, pain, and distress regarding feeling, perception, formations, and consciousness have been exhausted, when there is dispassion, cessation, and tranquility, this is called fully understanding feeling, perception, formations, and consciousness.”

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

SUTRA 113. ABANDONING THE SUFFERING OF FORM[10]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikshu named Radha.

Then a large group of wanderers belonging to other paths went to the Venerable One. After exchanging greetings with him, they sat to one side and asked the Venerable Radha:

“Why do you follow the ascetic Gautama in going forth and practicing the holy life?”

The Venerable Radha replied:

“Because I wish to eliminate suffering, I follow the Blessed One in going forth and practicing the holy life.”

They asked further:

“What kinds of suffering do you wish to eliminate that you must follow the ascetic Gautama in going forth and practicing the holy life?”

Radha replied:

“Because I wish to eliminate the suffering of form, I follow the Blessed One in going forth and practicing the holy life. Because I wish to eliminate the suffering of feeling, perception, formations, and consciousness, I follow the Blessed One in going forth and practicing the holy life.”

When the wanderers belonging to other paths heard the Venerable One speak these words, they were displeased. They immediately rose from their seats, reviled him, and departed.

After the wanderers belonging to other paths had departed, the Venerable Radha thought to himself: ‘By speaking as I just did, have I not misrepresented the Blessed One? Did I speak in accordance with what was taught? Did I speak in accordance with the Dharma and in conformity with the Dharma? Will others not come to question, criticize, and confound me?’

In the evening, after emerging from meditation, the Venerable Radha went to the Buddha, paid homage at the Buddha’s feet, and sat to one side. He then reported the entire matter to the Buddha:

“Blessed One, was what I said free from error? Did I not misrepresent the Blessed One? Did I speak in accordance with what was taught? Did I speak in accordance with the Dharma and in conformity with the Dharma? Will others not come to question, criticize, and confound me?”

The Buddha said to Radha:

“Everything you said was true. You did not misrepresent the Tathagata. You spoke in accordance with my teaching, in accordance with the Dharma, and in conformity with the Dharma. Why is this? Radha, form is suffering. It is in order to put an end to this suffering that one goes forth and practices the holy life. Feeling, perception, formations, and consciousness are suffering. It is in order to put an end to these forms of suffering that one goes forth and practices the holy life.”

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

SUTRA 114. KNOWING SUFFERING[11]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikshu named Radha.

Then a large group of wanderers belonging to other paths went to the Venerable Radha. After exchanging greetings with him, they sat to one side and asked Radha:

“For what reasons do you follow the ascetic Gautama in going forth and practicing the holy life?”

Radha replied:

“For the purpose of knowing suffering^[12], I follow the Blessed One in going forth and practicing the holy life.”

When the wanderers belonging to other paths heard Radha speak these words, they were displeased. They immediately rose from their seats, rebuked him, and departed.

Then, in the evening after emerging from meditation, Radha went to the Buddha, bowed with his head at the Buddha’s feet, and sat to one side. He reported the entire matter to the Buddha:

“Blessed One, in speaking the foregoing words, did I not misrepresent the Blessed One? Will they not cause others to come and question, criticize, and confound me? Did I speak contrary to what was taught, contrary to the Dharma, or contrary to the proper sequence of the Dharma?”

The Buddha said to Radha:

“The words you spoke were true. You did not misrepresent the Tathagata, nor will they cause others to come and question, criticize, and confound you. You spoke in accordance with what was taught, in accordance with the Dharma, and in conformity with the Dharma. Why is this? Form is suffering. It is in order to know it as suffering that one follows the Tathagata in going forth and practicing the holy life. Feeling, perception, formations, and consciousness are suffering. It is in order to know consciousness as suffering that one follows the Tathagata in going forth and practicing the holy life.”

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

SUTRA 115. ABANDONING SORROW AND SUFFERING[13]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikshu named Radha.

Then a large group of wanderers belonging to other paths went to the Venerable Radha. After exchanging greetings with him, they sat to one side and asked Radha:

“For what reasons do you follow the ascetic Gautama in going forth and practicing the holy life?”

Radha replied:

“Because I wish to exhaust sorrow, lamentation, pain, and distress regarding form and attain dispassion, cessation, and tranquility, I follow the Tathagata in going forth and practicing the holy life. Because I wish to exhaust sorrow, lamentation, pain, and distress regarding feeling, perception, formations, and consciousness and attain dispassion, cessation, and tranquility, I follow the Tathagata in going forth and practicing the holy life.”

When the wanderers belonging to other paths heard this, they were displeased. They immediately rose from their seats, rebuked him, and departed.

Then, in the evening, after emerging from meditation, Radha went to the Buddha, bowed at his feet, withdrew to one side, and reported the entire matter above to the Buddha:

“Blessed One, in speaking as I did above, did I misrepresent the Blessed One? Would I cause others to challenge and censure me, pressing me to an impasse? Did I speak contrary to what has been taught, contrary to the Dharma, or not in accordance with the proper sequence of the Dharma?”

The Buddha told Radha:

“What you said is true. You did not misrepresent the Tathagata, nor would you cause others to challenge and censure you, pressing you to an impasse. You spoke in accordance with what has been taught, in accordance with the Dharma, and in accordance with the proper sequence of the Dharma. Why is this? Radha, form is sorrow, lamentation, suffering, and distress. It is in order to bring these completely to an end that one goes forth under the Tathagata and practices the holy life. Feeling, perception, formations, and consciousness are sorrow, lamentation, suffering, and distress. It is in order to bring them completely to an end that one goes forth under the Tathagata and practices the holy life.”

When the Buddha had spoken this sutra, Bhikkhu Radha heard what the Buddha had taught, rejoiced, and respectfully put it into practice.

SUTRA 116. THE ENDING OF SELF

Thus have I heard:

At one time, the Buddha was staying on Mount Makula. At that time, there was an attendant bhikkhu named Radha^[14].

Then a large group of wandering ascetics of other paths approached Venerable Radha. After exchanging greetings with him, they withdrew to one side and asked Radha:

“For what reasons do you follow the ascetic Gautama, go forth, and practice the holy life?”

Radha replied:

“With regard to form, one regards it as self or belonging to self, and there arise the conceit of self and the fetters that bind. It is in order to abandon these, become free from desire, attain cessation, and reach tranquility that I follow the Blessed One, go forth, and practice the holy life. With regard to feeling, perception, formations, and consciousness, one regards them as self or belonging to self, and there arise the conceit of self and the fetters that bind. It is in order to abandon these, become free from desire, attain cessation, and reach tranquility that I follow the Blessed One, go forth, and practice the holy life.”

When the wandering ascetics of other paths heard this, they were displeased. They rose from their seats, rebuked him, and departed.

Then, in the evening, after emerging from meditation, Radha went to the Buddha, bowed at his feet, withdrew to one side, and reported the entire matter above to the Buddha:

The Buddha told Radha:

Why is this? With regard to form, one regards it as self or belonging to self, and there arise the conceit of self and the fetters that bind. It is in order to abandon these, become free from desire, attain cessation, and reach tranquility that one follows the Blessed One, goes forth, and practices the holy life.

With regard to feeling, perception, formations, and consciousness, one regards them as self or belonging to self, and there arise the conceit of self and the fetters that bind. It is in order to abandon these, become free from desire, attain cessation, and reach tranquility that one follows the Blessed One, goes forth, and practices the holy life.”

When the Buddha had spoken this sutra, Bhikkhu Radha heard what the Buddha had taught, rejoiced, and respectfully put it into practice.

SUTRA 117. ABANDONING THE TAINTS

At one time, the Buddha was staying on Mount Makula. At that time, there was an attendant bhikkhu named Radha^[16].

Then a large group of wandering ascetics of other paths approached Venerable Radha. After exchanging greetings with him, they withdrew to one side and asked Radha:

“For what reasons do you follow the ascetic Gautama, go forth, and practice the holy life?”

Radha replied:

“Form is tainted, obstructive, oppressive, and a cause of sorrow. It is in order to abandon it, become free from desire, attain cessation, and reach tranquility that I follow the Tathagata, go forth, and practice the holy life. Feeling, perception, formations, and consciousness are tainted, obstructive, oppressive, and causes of sorrow. It is in order to abandon them, become free from desire, attain cessation, and reach tranquility that I follow the Tathagata, go forth, and practice the holy life.”

When the wandering ascetics of other paths heard this, they were displeased. They rose from their seats, rebuked him, and departed.

Then, in the evening, after emerging from meditation, Radha went to the Buddha, bowed at his feet, withdrew to one side, and reported the entire matter above to the Buddha:

The Buddha told Radha:

Why is this? Form is tainted, obstructive, oppressive, and a cause of sorrow. It is in order to abandon it, become free from desire, attain cessation, and reach tranquility that one follows the Tathagata, goes forth, and practices the holy life.

Feeling, perception, formations, and consciousness are tainted, obstructive, oppressive, and causes of sorrow. It is in order to abandon them, become free from desire, attain cessation, and reach tranquility that one follows the Tathagata, goes forth, and practices the holy life.”

When the Buddha had spoken this sutra, Bhikkhu Radha heard what the Buddha had taught, rejoiced, and respectfully put it into practice.

SUTRA 118. GREED, ANGER, AND DELUSION

Thus have I heard:

At one time, the Buddha was staying on Mount Makula. At that time, there was an attendant bhikkhu named Radha^[17].

Then a large group of wandering ascetics of other paths approached Venerable Radha. After exchanging greetings with him, they withdrew to one side and asked Radha:

“For what reasons do you follow the ascetic Gautama, go forth, and practice the holy life?”

Radha replied:

“It is for the sake of bringing greed, anger, and delusion regarding form to an end, becoming free from desire, attaining cessation, and reaching tranquility; and for the sake of bringing greed, anger, and delusion regarding feeling, perception, formations, and consciousness to an end, becoming free from desire, attaining cessation, and reaching tranquility, that I follow the Tathagata, go forth, and practice the holy life.”

When the wandering ascetics of other paths heard this, they were displeased. They rose from their seats, rebuked him, and departed.

Then, in the evening, after emerging from meditation, Radha went to the Buddha, bowed at his feet, withdrew to one side, and reported the entire matter above to the Buddha:

The Buddha told Radha:

“What you said is true. You did not misrepresent the Tathagata, nor would you cause others to challenge and censure you, pressing you to an impasse. You spoke in accordance with what has been taught, in accordance with the Dharma, and in accordance with the proper sequence of the Dharma. Why is this? It is for the sake of bringing greed, anger, and delusion regarding form to an end, becoming free from desire, attaining cessation, and reaching tranquility; and for the sake of bringing greed, anger, and delusion regarding feeling, perception, formations, and consciousness to an end, becoming free from desire, attaining cessation, and reaching tranquility, that one follows the Tathagata, goes forth, and practices the holy life.”

When the Buddha had spoken this sutra, Bhikkhu Radha heard what the Buddha had taught, rejoiced, and respectfully put it into practice.

SUTRA 119. ENDING DESIRE, CRAVING, AND DELIGHT

Thus have I heard:

At one time, the Buddha was staying on Mount Makula. At that time, there was an attendant bhikkhu named Radha^[18].

Then a large group of wandering ascetics of other paths approached Venerable Radha. After exchanging greetings with him, they withdrew to one side and asked Radha:

“For what reasons do you follow the ascetic Gautama, go forth, and practice the holy life?”

Radha replied:

“It is in order to bring desire, craving, and delight regarding form to an end, become free from desire, attain cessation, and reach tranquility; and to bring desire, craving, and delight regarding feeling, perception, formations, and consciousness to an end, become free from desire, attain cessation, and reach tranquility, that I follow the Tathagata, go forth, and practice the holy life.”

When the wandering ascetics of other paths heard this, they were displeased. They rose from their seats, rebuked him, and departed.

Then, in the afternoon, after emerging from meditation, Radha went to the Buddha, bowed at his feet, and withdrew to sit to one side. He reported the foregoing matter fully to the Buddha:

“Blessed One, in speaking as I did above, did I misrepresent the Blessed One? Would I not cause others to challenge and censure me, pressing me into an untenable position? Did I speak in accordance with the teaching, in accordance with the Dharma, and in conformity with the sequence of the Dharma?”

The Buddha told Radha:

“What you said is true. You did not misrepresent the Tathagata, nor would you cause others to challenge and censure you, pressing you into an untenable position. You spoke in accordance with the teaching, in accordance with the Dharma, and in conformity with the sequence of the Dharma. Why is this? It is for the complete abandonment, dispassion, cessation, and pacification of love and delight in form, and for the complete abandonment, dispassion, cessation, and pacification of love and delight in feeling, perception, formations, and consciousness, that one goes forth under the Tathagata to cultivate the holy life.”

When the Buddha had spoken this sutra, the bhikkhu Radha rejoiced in what the Buddha had taught and respectfully practiced it.

SUTRA 120. MARA (1)[19]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikkhu named Radha.

The Blessed One then said to Radha:

“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 created by Mara. Whatever feeling, perception, formations, and consciousness there are, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—contemplate all of them as created by Mara.”

The Buddha asked Radha:

“Is form permanent or impermanent?”

He replied:

“Blessed One, it is impermanent.”

The Buddha further asked:

“If it is impermanent, is it suffering?”

He replied:

“Blessed One, it is suffering.”

The same was asked concerning feeling, perception, formations, and consciousness.

The Buddha further asked:

“Radha, that which is impermanent, suffering, and subject to change—does a learned noble disciple regard form therein as self, as other than self, or as existing within one another?”

He replied:

“Blessed One, no.”

The Buddha told Radha:

“If a learned noble disciple does not regard these five aggregates subject to clinging as self or as belonging to self, he does not grasp at any worldly phenomenon. Because there is nothing to grasp, there is nothing to which he becomes attached. Because there is nothing to which he becomes attached, he personally realizes nirvana: ‘For me, birth has been 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 existence.’”

When the Buddha had spoken this sutra, the bhikkhu Radha rejoiced in what the Buddha had taught and respectfully practiced it.

SUTRA 121. SUBJECT TO DEATH[20]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikkhu named Radha.

The Blessed One then said to Radha:

“Whatever form there is, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of it is subject to death. Whatever feeling, perception, formations, and consciousness there are, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of them are subject to death^[21].”

The Buddha asked Radha:

“Is form permanent or impermanent?”

He replied:

“Blessed One, it is impermanent.”

The Buddha further asked:

“If it is impermanent, is it suffering?”

He replied:

“Blessed One, it is suffering.”

The same was asked concerning feeling, perception, formations, and consciousness.

The Buddha further asked:

“Radha, that which is impermanent, suffering, and subject to change—does a learned noble disciple regard form therein as self, as other than self, or as existing within one another?”

He replied:

“Blessed One, no.”

The Buddha told Radha:

When the Buddha had spoken this sutra, the bhikkhu Radha rejoiced in what the Buddha had taught and respectfully practiced it.

SUTRA 122. SENTIENT BEINGS[22]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula.

At that time, there was an attendant bhikkhu named Radha, who asked the Buddha:

“Blessed One, the term ‘sentient being’ is used. What, then, is a sentient being?”

The Buddha told Radha:

“One is continuously defiled by and attached to form; therefore, one is called a sentient being^[23]. One is continuously defiled by and attached to feeling, perception, formations, and consciousness; therefore, one is called a sentient being.”

The Buddha told Radha:

“I teach that the domain of form should be demolished and destroyed. The domains of feeling, perception, formations, and consciousness should be demolished and destroyed, and craving should be completely abandoned. When craving ends, suffering ends. The ending of suffering, I say, is the ultimate limit of suffering^[24].

“It is like boys and girls playing in a village. They gather earth and fashion houses and fortified towns from it. Their minds cherish and delight in them.

As long as their cherishing has not ended, their desire has not dissipated, their thoughts have not ceased, and their craving has not vanished, their minds continually cherish and protect them, saying, ‘This is my fortified town; this is my house.’ When their cherishing of those heaps of earth ends, their desire is gone, their thoughts have ceased, and their craving has vanished, they push them over with their hands and trample them with their feet, causing them to scatter.

So too, Radha, form should be demolished and destroyed, and craving should be completely abandoned. When craving ends, suffering ends. The ending of suffering, I say, is the ultimate limit of suffering.”

When the Buddha had spoken this sutra, the bhikkhu Radha rejoiced in what the Buddha had taught and respectfully practiced it.

SUTRA 123. PERSONAL EXISTENCE[25]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula.

At that time, an attendant bhikkhu named Radha went to the Buddha, bowed at his feet, and withdrew to sit to one side. He said to the Buddha:

“Excellent, Blessed One! Please teach me the essential Dharma in brief. After hearing the Dharma, I will dwell alone in a secluded place, living diligently and concentrating my mind on the purpose for which a son of good family^[26] shaves off his beard and hair, dons the dyed robe^[27], and, out of right faith, goes forth to train in the path, leaving the household life. I will strive diligently to cultivate the holy life and, in this very life, know and realize it for myself, knowing: ‘For me, birth has been 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 existence.’”

The Buddha then told Radha:

“Excellent! Radha, you are able to ask the Buddha about this meaning! Listen carefully and reflect well; I shall explain it for you.

“Radha, you should understand personal existence, the arising of personal existence, the cessation of personal existence, and the path leading to the cessation of personal existence. What is personal existence? It is the five aggregates subject to clinging: the aggregate of form subject to clinging, and the aggregates of feeling, perception, formations, and consciousness subject to clinging.

“What is the arising of personal existence? It is craving for future existence^[28], accompanied by greed and delight, seeking pleasure here and there^[29]. This is called the arising of personal existence.

“What is the cessation of personal existence? Craving for future existence^[30], accompanied by greed and delight, seeking pleasure here and there, is completely abandoned, relinquished, uprooted, brought to dispassion, extinguished, and stilled^[31]. This is called the cessation of personal existence.”

“What is the path leading to the cessation of the embodied self? 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 the embodied self. The embodied self should be understood; the arising of the embodied self should be abandoned; the cessation of the embodied self should be realized; and the path leading to the cessation of the embodied self should be cultivated.

“Radha, if a learned noble disciple has understood or abandoned the embodied self; has understood or abandoned the arising of the embodied self; has understood or realized the cessation of the embodied self; and has understood or cultivated the path leading to the cessation of the embodied self, then, Radha, this is called the abandoning of craving, the relinquishment of craving, the overturning of the fetters, the ending of conceit, the attainment of immediate direct knowledge^[32], and the ultimate end of suffering.”

Having heard what the Buddha taught, Bhikkhu Radha rejoiced and practiced accordingly. He rose from his seat, paid homage, and withdrew.

After the Blessed One had given this teaching, Bhikkhu Radha dwelt alone in a secluded place, diligently contemplating the purpose for which a son of good family shaves off his hair and beard, dons the kasaya robe, and, out of right faith, goes forth from the household life to homelessness to train in the Way. Striving earnestly and diligently cultivating the holy life, he directly knew and personally realized in this very life: “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 existence.” He became an arhat, his mind well liberated.

When the Buddha had spoken this sutra, Bhikkhu Radha, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 124. MARA (2)[33]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, Bhikkhu Radha was his attendant.

The Blessed One then said to Bhikkhu Radha:

“Bhikkhu, whatever form there is—past, future, or present; internal or external; gross or subtle; good or bad; far or near—contemplate all of it as Mara. Whatever feeling, perception, volitional formation, or consciousness there is—past, future, or present; internal or external; gross or subtle; good or bad; far or near—contemplate all of it as Mara.

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

He replied:

“Blessed One, it is impermanent.”

The Buddha further asked:

“Is that which is impermanent suffering?”

He replied:

“Blessed One, it is suffering.”

The Buddha further asked:

“If it is impermanent, suffering, and subject to change, does a learned noble disciple perceive a self therein?”

He replied:

“Blessed One, no.”

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

“Therefore, Radha, a learned noble disciple becomes disenchanted with form and becomes disenchanted with feeling, perception, volitional formations, and consciousness. Through disenchantment, he becomes dispassionate; through dispassion, he is liberated. There is the knowledge and vision of liberation: ‘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 existence.’”

When the Buddha had spoken this sutra, Bhikkhu Radha, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 125. THE DHARMA OF MARA[34]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, Bhikkhu Radha was his attendant.

The Blessed One then said to Bhikkhu Radha:

“Bhikkhu, whatever form there is—past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of it is Mara and the creation of Mara. The same is true of feeling, perception, volitional formations, and consciousness.”

The Buddha said to Radha:

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

He replied:

“Blessed One, it is impermanent.”

The Buddha further asked:

“Is that which is impermanent suffering?”

He replied:

“Blessed One, it is suffering.”

The Buddha further asked:

“If it is impermanent, suffering, and subject to change, does a learned noble disciple perceive therein a self, something distinct from the self, or the one existing within the other?”

He replied:

“Blessed One, no.”

“Therefore, Radha, a learned noble disciple should become disenchanted with form. Through disenchantment, he becomes dispassionate; through dispassion, he is liberated. There is the knowledge and vision of liberation: ‘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 existence.’”

When the Buddha had spoken this sutra, Bhikkhu Radha, having heard what the Buddha taught, rejoiced and practiced accordingly.

The third sutra is likewise, except for the following passage:

The Buddha said to Radha: A learned noble disciple contemplates these five aggregates of clinging as not-self and not belonging to a self. Having contemplated them thus, he grasps at nothing among any of the dharmas in the world. Because he grasps at nothing, he does not cling; because he does not cling, he personally realizes nirvana: “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 existence.”

When the Buddha had spoken this sutra, Bhikkhu Radha, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 126. THE DHARMA OF DEATH[35]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, Bhikkhu Radha was his attendant.

The Blessed One then said to Bhikkhu Radha:

“Bhikkhu, whatever form there is—past, future, or present; internal or external; gross or subtle; good or bad; far or near—contemplate all of it as a dharma subject to death. The same is true of feeling, perception, volitional formations, and consciousness.”

The remainder is as stated in the preceding sutra.

SUTRA 127. NEITHER SELF NOR BELONGING TO SELF[36]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, Bhikkhu Radha was his attendant.

The Blessed One then said to Bhikkhu Radha:

“Bhikkhu, whatever form there is—past, future, or present; internal or external; gross or subtle; good or bad; far or near—contemplate all of it as a dharma subject to complete destruction^[37]. The same is true of feeling, perception, volitional formations, and consciousness.

“A learned noble disciple who contemplates in this way becomes disenchanted with form and becomes disenchanted with feeling, perception, volitional formations, and consciousness. Through disenchantment, he becomes dispassionate; through dispassion, he is liberated. There is the knowledge and vision of liberation: ‘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 existence.’”

When the Buddha had spoken this sutra, Bhikkhu Radha, having heard what the Buddha taught, rejoiced and practiced accordingly.

As with the sutra “I Contemplate Dharmas Subject to Complete Destruction,” so too are the following sutras, which comprise:^[38]

1. Contemplating dharmas subject to cessation,

2. Contemplating dharmas to be relinquished (cast away),

3. Contemplating impermanent dharmas,

4. Contemplating dharmas that are suffering,

5. Contemplating empty dharmas,

6. Contemplating not-self dharmas,

7. Contemplating dharmas as impermanent, suffering, empty, and not-self,

8. Contemplating dharmas as disease,

9. Contemplating dharmas as tumors (festering sores),

10. Contemplating dharmas as thorns (sharp spikes),

11. Contemplating dharmas as slayers (that which kills),

12. Contemplating dharmas as the root of slaughter,

13. Contemplating disease, tumors (festering sores), thorns (sharp spikes), slayers (that which kills), and the root of slaughter.^[39]

SUTRA 128. DHARMAS TO BE ABANDONED (1)[40]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, an attendant bhikkhu named Radha was present.

The Blessed One then said to Radha:

“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 a phenomenon subject to cessation^[41]. Having contemplated it thus, desire and craving for form are eliminated. When desire and craving have been eliminated, I say that the mind is well liberated. The same is true of feeling, perception, formations, and consciousness.”

When the Buddha had spoken this sutra, Bhikkhu Radha, having heard what the Buddha taught, rejoiced and practiced accordingly.

Likewise, there are fourteen sutras whose contents are as above.

SUTRA 129. PHENOMENA SUBJECT TO CESSATION (2)[42]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Makula. At that time, there was an attendant bhikkhu named Radha.

The Blessed One then said to Radha:

“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 a phenomenon subject to cessation^[43]. Having contemplated it thus, desire and craving for form are eliminated. When desire and craving have been eliminated, I say that the mind is well liberated. The same is true of feeling, perception, formations, and consciousness.”

When the Buddha had spoken this sutra, Bhikkhu Radha, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 130. SEEKING THE GREAT TEACHER (1)[44]

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:

“If one wishes to eliminate the five aggregates subject to clinging, one must seek the Great Teacher. What are the five? The aggregate of form subject to clinging; the aggregates of feeling, perception, formations, and consciousness subject to clinging. If one wishes to eliminate these five aggregates subject to clinging, one must seek the Great Teacher.”

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

As with the sutra “To Be Eliminated,” so too are the subsequent sutras, whose titles are as follows:

– To Be Spat Out;

– To Be Brought to an End;

– To Be Abandoned.

As with the sutra “Seeking the Great Teacher,” the following sutras have corresponding contents (there are fifty-nine sutras):

– Seeking the Supreme Teacher,

– The Teacher Who Guides in Due Sequence,

– The Instructor,

– The Supreme Instructor,

– The Instructor Who Guides in Due Sequence,

– The One Who Comprehends,

– The One of Broad Comprehension,

– The One of Perfect Comprehension,

– The Guide,

– The Guide of Broad Scope,

– The Ultimate Guide,

– The Expounder,

– The One Who Expounds Extensively,

– The One Who Expounds in Due Sequence,

– The Righteous One,

– The Companion,

– The True Spiritual Friend,

– The Intimate One,

– The Compassionate One,

– The Merciful One,

– The One Who Reveres Righteousness,

– The Comforter,

– The One Who Esteems Joy,

– The One Who Esteems Contact,

– The One Who Esteems Consolation,

– The One Who Aspires,

– The Diligent One,

– The One Skilled in Expedient Means,

– The Assiduous One,

– The Valiant One,

– The Steadfast One,

– The Strong One,

– The Capable One,

– The Dedicated One,

– The One Whose Mind Does Not Regress,

– The One Who Firmly Upholds,

– The One Who Constantly Cultivates,

– The Heedful One,

– The Harmonious One,

– The One Who Reflects,

– The One Who Recollects,

– The Awakened One,

– The One Who Knows,

– The Discerning One,

– The Wise One,

– The One Who Receives,

– The Contemplative One,

– The Practitioner of the Holy Life,

– The One Established in the Foundations of Mindfulness,

– The One Established in the Right Efforts,

– The One Who Has Attained the Bases of Spiritual Power,

– The One Who Has Attained the Faculties,

– The One Who Has Attained the Powers,

– The One Who Has Attained the Factors of Awakening,

– The One Who Has Attained the Factors of the Path,

– The One Who Has Attained Tranquility,

– The One Who Has Attained Insight,

– The One Who Has Attained Mindfulness of the Body,

– The One Who Has Attained Right Recollection.

SUTRA 131. ASSOCIATION[45]

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:

“If any sramana or brahmin associates with form, he is under Mara’s sway^[46], falls into Mara’s hands, follows Mara’s wishes, is bound by Mara, and cannot escape Mara’s bonds. The same is true of feeling, perception, formations, and consciousness. If any sramanas or brahmins do not associate with form, those sramanas and brahmins are not under Mara’s sway, do not fall into Mara’s hands, do not follow Mara’s wishes, will not be bound by Mara, and escape Mara’s bonds. The same is true of feeling, perception, formations, and consciousness.”

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

As with the sutra “Association,” the following sutras have the same contents:

– The One Habituated to Attachment,

– The One Who Savors,

– The One Whose Attachment Has Become Fixed,

– The One Who Abides,

– The One Who Is Driven,

– The One Who Goes Forth,

– The One Who Chooses,

– Not Abandoning,

– Not Spitting Out,

“Such sramanas and brahmins are not under Mara’s sway,” as stated in the preceding sutra. It is as stated above.

SUTRA 132. NON-ASSOCIATION[47]

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:

“If any sramanas or brahmins do not associate with form, those sramanas and brahmins are not under Mara’s sway, do not fall into Mara’s hands, do not follow Mara’s wishes, will not be bound by Mara, and escape Mara’s bonds. The same is true of feeling, perception, formations, and consciousness.”

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

Up to and including “Spitting Out Form,” it is likewise the same^[48].

SUTRA 133. THE CONTINUAL ROUND OF BIRTH AND DEATH[49]

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:

“Because of the existence of what, the arising of what, and entanglement with what does the view of self arise, causing sentient beings, obscured by ignorance and fettered by craving around their necks, to hasten along the long road, revolving through birth and death, wandering on in birth and death, without knowing its earliest beginning or boundary^[50]?”

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. Excellent, Blessed One! We beseech you, out of compassion, to explain this matter fully. After hearing it, the bhikkhus will receive it and put it into practice.”

The Buddha said to the bhikkhus:

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

“Bhikkhus, because form exists, because form arises, because one is entangled with form, and because one sees a self in form, beings are shrouded by ignorance, their necks bound by craving, and must journey along the long road, cycling through birth and death, wandering on in samsara. The same is true of feeling, perception, formations, and consciousness.

“Bhikkhus, is form permanent or impermanent?”

They replied:

“Blessed One, it is impermanent.”

He asked again:

“If it is impermanent, is it suffering?”

They replied:

“Blessed One, it is suffering.”

“Thus, bhikkhus, if what is impermanent is suffering, then because this suffering exists, because it arises, because one is entangled with it, and because one sees it as self, beings are shrouded by ignorance, their necks bound by craving, and must journey along the long road, cycling through birth and death, wandering on in samsara. The same is true of feeling, perception, formations, and consciousness.

“Therefore, bhikkhus, whatever form there may be—past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of it is not self, not other than self, and neither is contained within the other. This is called right wisdom. The same is true of feeling, perception, formations, and consciousness.

“Likewise, what is seen, heard, sensed, cognized, sought, attained, and mentally recollected^[51]—all of it is not self, not other than self, and neither is contained within the other. This is called right wisdom.

“If there is a view asserting that a self exists, that the world exists, and that this present life is a permanent and unchanging phenomenon, all of it is not self, not other than self, and neither is contained within the other. This is called right wisdom.

“Furthermore, if there is a view asserting, ‘This is not I; this is not mine; in the future I shall not be; in the future this shall not be mine,’ all of it too is not self, not other than self, and neither is contained within the other. This is called right wisdom.

“If a learned noble disciple contemplates these six bases of views^[52] as neither self nor belonging to self, then, having contemplated them in this way, they eliminate all doubt concerning the Buddha, all doubt concerning the Dharma, and all doubt concerning the Sangha. This, bhikkhus, is called a learned noble disciple who will no longer create bodily, verbal, or mental karma leading to the three evil destinies. Even if heedless, the noble disciple is nevertheless assuredly bound for awakening and, after journeying back and forth among gods and humans seven times, will ultimately reach the end of suffering.”

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

SUTRA 134. THE ABANDONING OF DOUBT (1)[53]

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:

The detailed content is as in the preceding sutra, with the following difference:

“If a learned noble disciple contemplates these six bases of views^[54] as neither self nor belonging to self, then, having contemplated them in this way, they eliminate doubt concerning Suffering, its Origin, its Cessation, and the Path... up to: they will ultimately reach the end of suffering.”

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

SUTRA 135. THE ABANDONING OF DOUBT (2)

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:

The detailed content is as in the preceding sutra, with the following difference:

“If a learned noble disciple contemplates these six bases of views^[55] as neither self nor belonging to self, then, having contemplated them in this way, they eliminate doubt concerning the Buddha, Dharma, Sangha, Suffering, its Origin, its Cessation, and the Path... up to: they will ultimately reach the end of suffering.”

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

SUTRA 136. WANDERING THROUGH BIRTH AND DEATH[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 addressed the bhikkhus:

“Because what exists, because what arises, and because one is entangled with what does a view of self arise, causing beings to be shrouded by ignorance, their necks bound by craving, so that they must journey along the long road, cycling through birth and death, wandering on in samsara, without knowing its earliest beginning or furthest limit^[57]?”

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. Excellent, Blessed One! Out of compassion, please explain this meaning fully. After hearing it, the bhikkhus will receive and practice it as instructed.”

The Buddha told the bhikkhus:

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

“Bhikkhus, is form permanent or impermanent?”

They replied:

“Blessed One, it is impermanent.”

He asked again:

“If it is impermanent, is it suffering?”

They replied:

“Blessed One, it is suffering.”

“Likewise, what is seen, heard, sensed, cognized, sought, attained, and mentally recollected^[58]—all of it is not self, not other than self, and neither is contained within the other. This is called right wisdom.

“If a learned noble disciple contemplates these six bases of views^[59] as neither self nor belonging to self, then, having contemplated them in this way, they eliminate all doubt concerning the Buddha, all doubt concerning the Dharma, and all doubt concerning the Sangha. This, bhikkhus, is called a learned noble disciple who will no longer create bodily, verbal, or mental karma leading to the three evil destinies. Even if heedless, the noble disciple is nevertheless assuredly bound for awakening and, after journeying back and forth among gods and humans seven times, will ultimately reach the end of suffering.”

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

SUTRA 137

The next sutra has the same content, differing only in this passage: “They eliminate all doubt concerning Suffering, its Origin, its Cessation, and the Path.”

SUTRA 138

The third sutra is likewise the same, differing only in this passage: “They eliminate all doubt concerning the Buddha, Dharma, and Sangha, and eliminate all doubt concerning Suffering, its Origin, its Cessation, and the Path.”

Notes:

^[1]. Taishō, volume 6. The National Translation places this in Recitation 1. Yinshun places it in Recitation 7, “34. Rādha Saṃyukta,” comprising one hundred and thirty-three sutras in total, but only twenty-two sutras have transmitted content. Corresponds to the Pāli, S. 23. Rādhasamyutta, Roman iii. 188. Foguang, volume 6, sutra 113. National Translation, same, sutra 192. Corresponds to the Pāli, 23. 3. Bhavaneti.

^[2]. Mount Makula 摩拘羅山. (Pāli: Makula), the name of a mountain in Kauśāmbī. The Pāli version says: Sāvatthinidānaṃ, the occasion was at Sāvatthī.

^[3]. Rādha 羅陀. Pāli: Rādha.

^[4]. The stream of existence 有流, the current of becoming or existence. Pāli version: bhavanetti, the net of existence.

^[5]. Cessation of the stream of existence 有流滅. Pāli: bhavanettinirodha, the complete cessation of the net of existence.

^[6]. Pāli, S. 23. 4. Pariññeyyā.

^[7]. See note 2, sutra 111.

^[8]. Rādha 羅陀. Pāli: Rādha.

^[9]. The original Chinese reads “knowledge through severance” 斷知, referring to the elimination of afflictions through comprehensive knowledge of the Four Noble Truths. Pāli: pariññeyya.

^[10]. No Pāli parallel has been found.

^[11]. Pāli, S. 35. 81. Bhikkhu.

^[12]. Knowing suffering 知苦. Pāli: dukkhassa pariññatthaṃ, for the purpose of fully knowing suffering. See note 9, sutra 112.

^[13]. No Pāli parallel has been found.

^[14]. See notes 2 and 3, sutra 111.

^[15]. Previously bound by the view of self, what belongs to self, and the latent tendency of self-conceit 我見, 我所, 我慢使繫著. Pāli: ahaṃkāra-mamaṃkāra-mānānusayā, the latent tendencies that form the complexes of “I” and “mine.”

^[16]. See notes 2 and 3, sutra 111.

^[17]. See notes 2 and 3, sutra 111.

^[18]. See notes 2 and 3, sutra 111.

^[19]. Pāli, S. 23. 1. Māro.

^[20]. Pāli, S. 23. 12. Māradhamma.

^[21]. Māra’s law 死法. Pāli: māradhamma, Māra’s law or the law of death, the law governing death.

^[22]. Pāli, S. 23. 2. Satto.

^[23]. “Entangled through attachment and defilement” 染著纏綿 defines the term “sentient being”; Pāli: rūpe kho rādha yo chando yo rāga yā nandi yā taṇhā tatra satto tatra visatto tasmā sattoti vuccati, with regard to form there are desire, passion, delight, and craving; one is attached there, thoroughly entangled there, and therefore is called a sentient being. Accordingly, sentient being, satta, is regarded as the past participle of sajjati: to become attached or to cling, to hold fast. Ordinarily, satta is said to be a noun derived from the verbal root as: to exist, to be; thus satta is understood as “that which is in a state of existence.”

^[24]. Chinese: bringing about the end of suffering 作苦邊. Pāli: dukkhassa antakaro, one who makes an end of suffering.

^[25]. Pāli, S. 23. 9–19. Chandarāgo.

^[26]. Son of good family 族姓子, also called a good man or a young man of good family. Pāli: kulaputta, son of a family; a young man of good family, or a son of a respectable household.

^[27]. Dyed robe 染衣; here this refers to the kāṣāya robe.

^[28]. Craving for future existence 當來有愛; Pāli: taṇhā ponobhavikā, craving for future life, the desire to exist in a subsequent life.

^[29]. Delighting here and there 彼彼愛樂, the wish to be reborn in this place or that. Pāli: tatratatrābhinandī.

^[30]. In the text: craving for ensuing existence, that is, craving for future existence; see note 28 above.

^[31]. Pāli (S. iii. 138): yo tassāyeva taṇhā asesavirāganirodho cāgo paṭinissaggo mutti anālayo, that very craving is completely dispassioned and extinguished, abandoned, relinquished, liberated, and left without attachment.

^[32]. Immediate direct realization; see note 18 to sutra 105 and note 39 to sutra 109.

^[33]. Pāli, S. 23. 11. Māro.

^[34]. Pāli, S. 23. 23. Māro.

^[35]. Pāli, S. 23. 24. Māradhamma.

^[36]. Pāli, S. 23. 19–22. Khaya.

^[37]. A phenomenon subject to destruction 斷法. Pāli: khayadhamma.

^[38]. National Translation, Chapter iii. This chapter comprises thirteen sutras that have titles but no content.

^[39]. These sutras are said to have content corresponding to the Pāli sutras S. 23. 20. Vayadhamma; 21. Samudayadhamma; 22. Nirodhadhamma.

^[40]. National Translation, Chapter iv. This chapter contains fifteen sutras in all, but only two have transmitted content. The remainder have titles only. Foguang, sutra 130. Pāli, S. 23. 31. Khaya.

^[41]. A phenomenon subject to destruction 斷法; the word “phenomenon” may be superfluous. Here, two successive sutras—one speaking of destruction and one of a phenomenon subject to destruction—correspond in Pāli to S. 22. 31. Khaya and S. 22. 32. Khayadhamma.

^[42]. Pāli, S. 23. 32. Khayadhamma.

^[43]. See note 41, sutra 128.

^[44]. Pāli, S. 23. 35–46. Māro, etc.

^[45]. Foguang, sutra 133.

^[46]. Chinese: coming under Māra’s control 隨魔自在. Pāli: Mārassa vasaṃ gacchanti, they come under Māra’s power.

^[47]. Foguang, sutra 134.

^[48]. That is, based on sutra 131 and the subsequent sutras listed above, the sutras following this sutra 132 have contrasting content. In other words, sutra 131 is followed by the sutra “Attached through Accumulation,” whereas sutra 132 here is followed by “Not Attached through Accumulation,” continuing through “Vomiting” and its opposite, “Not Vomiting.”

^[49]. National Translation, Recitation 1, “3. Views Saṃyukta.” Yinshun places it in Recitation 7, “35. Views Saṃyukta,” comprising ninety-three sutras in total, of which only six have content. Corresponds to the Pāli, S. 24. Diṭṭhisamyutta, Roman 3. 201. Pāli, S. 24. 2. Etaṃ mamaṃ (“This is mine”).

^[50]. Pāli: kismiṃ nu kho bhikkhave sati kiṃ upādāya kiṃ abhinivissa evaṃ diṭṭhi uppajjati: etaṃ mama eso’ham asmi eso me attā ti, When what exists, through clinging to what and adhering to what, does this view arise: “This is mine, this I am, this is my self”?

^[51]. What is seen, heard, sensed, cognized, sought, obtained, and recollected 見聞覺識求得隨憶. Pāli: diṭṭham sutam mutam viññatam pattaṃ pariyesitaṃ anuvicaritaṃ, what is seen, what is heard, what is sensed, what is cognized, what is attained, what is sought, and what is pondered.

^[52]. The six bases of views 六見處, the six grounds for clinging to a self.

^[53]. Foguang, sutra 136.

^[54]. See note 52, sutra 133 above.

^[55]. See note 52, sutra 133 above.

^[56]. Foguang, sutra 138.

^[57]. See note 50, sutra 133 above.

^[58]. See note 51, sutra 133 above.

^[59]. See note 52, sutra 133 above.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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