雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 188. FREE FROM DELIGHT AND CRAVING[1]

Thus have I heard:

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

“Rightly contemplate the eye as impermanent. Such contemplation is called right view. Through right contemplation, disenchantment arises. Through disenchantment, one becomes free from delight and craving. Through freedom from delight and craving, I say that the mind is rightly liberated^[2]. So too, with regard to the ear, nose, tongue, body, and mind, one becomes free from delight and craving. Through freedom from delight and craving, I say that the mind is rightly liberated. When the mind is rightly liberated, one can personally declare: ‘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.’”

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

As stated in the sutra on “impermanence,” so too should it be stated regarding “suffering, emptiness, and not-self.”

SUTRA 189. FREE FROM SENSUAL CRAVING[3]

Thus have I heard:

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

“With regard to the eye, reflect rightly^[4] and contemplate it as impermanent. Why is this so? When one rightly reflects upon the eye and contemplates it as impermanent, sensual craving for the eye is eliminated. Because sensual craving has been eliminated, I say that the mind is rightly liberated. So too, with regard to the ear, nose, tongue, body, and mind, through right reflection and contemplation, sensual craving is eliminated. Because sensual craving has been eliminated, I say that the mind is rightly liberated. Thus, bhikkhus, one whose mind is rightly liberated can make this declaration: ‘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.’”

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

SUTRA 190. KNOWING (1)[5]

Thus have I heard:

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

“If, with regard to the eye, one does not discern, does not fully understand, does not eliminate, and does not become free from desire^[6], one cannot completely bring suffering to an end. The same is true of the ear, nose, tongue, body, and mind. Bhikkhus, if, with regard to the eye, one discerns, fully understands, eliminates, and becomes free from desire, one can rightly bring suffering to an end. If, with regard to the ear, nose, tongue, body, and mind, one discerns, fully understands, eliminates, and becomes free from desire, one can completely bring suffering to an end.”

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

SUTRA 191. KNOWING (2)[7]

Thus have I heard:

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

“If, with regard to the eye, one does not discern, does not fully understand, does not eliminate, and does not become free from desire^[8], one cannot transcend the suffering of birth, aging, illness, and death. The same is true of the ear, nose, tongue, body, and mind. Bhikkhus, if, with regard to the eye, one discerns, fully understands, eliminates, and becomes free from desire, one can transcend the suffering of birth, aging, illness, and death. If, with regard to the ear, nose, tongue, body, and mind, one discerns, fully understands, eliminates, and becomes free from desire, one can transcend the suffering of birth, aging, illness, and death.”

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

SUTRA 192. NOT FREE FROM DESIRE (1)[9]

Thus have I heard:

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

“If one is not free from desire for the eye and the mind is not liberated, one cannot completely bring suffering to an end. If one is not free from desire for the ear, nose, tongue, body, and mind, and the mind is not liberated, one cannot completely bring suffering to an end. Bhikkhus, if one is free from desire for the eye and the mind is liberated, one can completely bring suffering to an end. If one is free from desire for the ear, nose, tongue, body, and mind, and the mind is liberated, one can completely bring suffering to an end.”

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

SUTRA 193. NOT FREE FROM DESIRE (2)[10]

Thus have I heard:

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

“If one is not free from desire for the eye and forms, and the mind is not liberated, one cannot transcend the suffering of birth, aging, illness, and death. If one is not free from desire for the ear, nose, tongue, body, and mind, and the mind is not liberated, one cannot transcend the suffering of birth, aging, illness, and death. Bhikkhus, if one is free from desire for the eye and forms, and the mind is liberated, one can transcend the suffering of birth, aging, illness, and death. If one is free from desire for the ear, nose, tongue, body, and mind, and the mind is liberated, one can transcend the suffering of birth, aging, illness, and death.”

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

SUTRA 194. THE ARISING OF DELIGHT[11]

Thus have I heard:

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

“Whoever gives rise to delight in the eye also gives rise to delight in suffering^[12]. Whoever gives rise to delight in suffering, I say, cannot be liberated from suffering. Whoever gives rise to delight in the ear, nose, tongue, body, and mind will also give rise to delight in suffering. Whoever gives rise to delight in suffering, I say, cannot be liberated from suffering.

“Bhikkhus, whoever does not give rise to delight in the eye also does not give rise to delight in suffering. Whoever does not give rise to delight in suffering, I say, can be liberated from suffering. Whoever does not give rise to delight in the ear, nose, tongue, body, and mind also does not give rise to delight in suffering. Whoever does not give rise to delight in suffering, I say, can be liberated from suffering.”

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

SUTRA 195. IMPERMANENCE (1)[13]

Thus have I heard:

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

“All is impermanent. How is all impermanent? The eye is impermanent. Forms, eye-consciousness, eye-contact, and feeling—whether a painful feeling, a pleasant feeling, or a neither-painful-nor-pleasant feeling—arising with eye-contact as its condition, are all impermanent. The same is true of the ear, nose, tongue, body, and mind.

“A learned noble disciple who contemplates in this way becomes disenchanted with the eye. He also becomes disenchanted with forms, eye-consciousness, eye-contact, and feeling—whether a painful feeling, a pleasant feeling, or a neither-painful-nor-pleasant feeling—arising with eye-contact as its condition. He also becomes disenchanted with the ear, nose, tongue, body, and mind; with sounds, odors, tastes, tangibles, and mental phenomena; with mind-consciousness, mind-contact, and feeling—whether a painful feeling, a pleasant feeling, or a neither-painful-nor-pleasant feeling—arising with mind-contact as its condition.

He becomes disenchanted with all of them. Through disenchantment, he becomes free from attachment; through freedom from attachment, he is liberated. With the knowledge and vision of liberation, 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, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

As stated in the discourse on “impermanence,” the discourses on “suffering, emptiness, and not-self” are likewise stated as above.

DISCOURSE 196. IMPERMANENCE ^(2)[14]

Thus have I heard:

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

“All is impermanent^[15]. What is all? The eye is impermanent. Forms, eye-consciousness, eye-contact^[16], and the feeling experienced as painful, pleasant, or neither-painful-nor-pleasant that arises with eye-contact as its condition^[17]—all of these are impermanent. So too, the ear, nose, tongue, body, mind, mental objects, mind-consciousness, mind-contact, and the feeling experienced as painful, pleasant, or neither-painful-nor-pleasant that arises with mind-contact as its condition are also impermanent.

“A learned noble disciple who contemplates in this way is liberated with regard to the eye. With regard to forms, eye-consciousness, eye-contact, and the feeling experienced as painful, pleasant, or neither-painful-nor-pleasant that arises with eye-contact as its condition, the disciple is also liberated. So too, with regard to the ear, nose, tongue, body, mind, mental objects, mind-consciousness, mind-contact, and the feeling experienced as painful, pleasant, or neither-painful-nor-pleasant that arises with mind-contact as its condition, the disciple is also liberated. I say that this person is liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

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

As with the discourse stating, “All is impermanent,” so too are the discourses stating:

– All is suffering.[18- All is empty.[19- All is not-self.[20- All is a false and deceptive conditioned phenomenon.[21- All is subject to destruction.[22- All phenomena arise.[23- All phenomena age.[24- All phenomena become ill.[25- All phenomena die.[26- All phenomena are sorrowful.[27- All phenomena are afflictive.[28- All phenomena originate.[29- All phenomena cease completely.[30- All phenomena are to be known.[31- All phenomena are to be discerned.[32- All phenomena are to be eliminated.[33- All phenomena are to be awakened to.[34- All phenomena are to be realized.[35- All is Mara.

– All is the power of Mara.

– All is an instrument of Mara.

– All is burning.

– All is blazing.

– All is aflame.[36These are also explained in detail in the same manner as the two discourses above.

DISCOURSE 197. DEMONSTRATIONS^[37]

Thus have I heard:

At one time, the Buddha was staying at the Sirisa Shrine in Gaya^[38], together with one thousand bhikkhus who had formerly been matted-hair brahmins.

At that time, the Blessed One demonstrated three kinds of instruction to the one thousand bhikkhus^[39]. What were the three? They were the demonstration of transformations by spiritual power, the demonstration of knowing another’s mind, and the demonstration of instruction.

The demonstration of spiritual power was as follows: as appropriate, the Blessed One demonstrated entering meditative concentration and right attainment^[40]; traversing through the air to the east, he manifested the four postures of walking, standing, lying down, and sitting. He entered the fire samadhi^[41] and then emitted flames of blue, yellow, red, white, pink, and crystal hues. Both water and fire appeared.

At times fire issued from the lower part of his body and water from the upper part; at other times fire issued from the upper part of his body and water from the lower part. The same occurred in all four directions around him. After demonstrating these spiritual transformations, the Blessed One returned and sat among the great assembly.

This is called the demonstration of spiritual power.

The demonstration of knowing another’s mind was as follows: abiding in and directly experiencing within himself the mind of another person, he knew, “Such is that person’s intention; such is that person’s consciousness; that person is thinking in this way, is not thinking in this way, or is relinquishing in this way.” This is called the demonstration of knowing another’s mind.

The demonstration of instruction was as the Blessed One said: ‘Bhikkhus, all is burning^[42]. How is all burning? The eye is burning. Forms, eye-consciousness, eye-contact, and the feeling experienced as painful, pleasant, or neither-painful-nor-pleasant that arises with eye-contact as its condition—all are burning. So too, the ear, nose, tongue, body, and mind are burning; mental objects, mind-consciousness, mind-contact, and the feeling experienced as painful, pleasant, or neither-painful-nor-pleasant that arises with mind-contact as its condition—all are also burning. Burning with what? Burning with the fire of greed, the fire of hatred, the fire of delusion, and the fires of birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

At that time, the one thousand bhikkhus, having heard what the Buddha had taught, were freed from the arising of all taints, and their minds were liberated.

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

DISCOURSE 198. RAHULA ^(1)[43]

Thus have I heard:

At one time, the Buddha was staying on Mount Grdhrakuta near the city of Rajagrha.

At that time, Venerable Rahula approached the Buddha, bowed his head at the Buddha’s feet, withdrew, sat to one side, and said to the Buddha:

“How should one know and how should one see so that, with regard to my internal conscious body^[44] and all external signs, there arise no notion of self, conceit ‘I am,’ notion of what belongs to self, or fetter of conceit ‘I am’^[45]?”

At that time, the Blessed One said to Rahula:

“Excellent, Rahula! You are able to ask the Tathagata about this profound meaning.”

The Buddha continued, saying to Rahula:

“The eye, whether 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. It should be known as it truly is in this way. The same is true of the ear, nose, tongue, body, and mind.

“Rahula, when one knows in this way and sees in this way, then with regard to one’s internal conscious body and all external signs, there arise no notion of self, conceit ‘I am,’ notion of what belongs to self, or fetter of conceit ‘I am.’

“Rahula, when the notion of self, the notion of what belongs to self, and the fetter of conceit ‘I am’ do not arise in this way, then, Rahula, this is called eliminating the defiled view of craving, attaining right and direct comprehension^[46], and reaching the ultimate end of suffering.”

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

Just as this was stated concerning the “internal ayatanas,” so too it was stated concerning the “external ayatanas: forms, sounds, odors, tastes, tangibles, and mental objects; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness; eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact; feeling arising from eye-contact, and feeling arising from ear-, nose-, tongue-, body-, and mind-contact; perception arising from eye-contact, and perception arising from ear-, nose-, tongue-, body-, and mind-contact; volition arising from eye-contact, and volition arising from ear-, nose-, tongue-, body-, and mind-contact;

craving arising from eye-contact, and craving arising from ear-, nose-, tongue-, body-, and mind-contact.” All are stated as above.[47

DISCOURSE 199. RAHULA ^(2)[48]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove at the Kalanda grounds in the city of Rajagrha.

At that time, the Blessed One said to Rahula:

“How should one know and how should one see so that, with regard to this internal conscious body and all external signs, there arise no notion of self, conceit ‘I am,’ notion of what belongs to self, or fetter of conceit ‘I am’?”

Rahula 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! Please fully explain this meaning for the bhikkhus. After hearing it, the bhikkhus will respectfully put it into practice.”

The Buddha said to Rahula:

“Excellent! Listen carefully, and I will explain it for you.

“Whatever pertains to the eye, whether 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. One should contemplate it rightly in this way.

“Rahula, the same is true of the ear, nose, tongue, body, and mind.

“Rahula, one who knows and sees in this way does not give rise to the notion of self, the conceit ‘I am,’ the notion of what belongs to self, or the fetter of the conceit ‘I am’ with regard to this internal conscious body or any external characteristics.”

“Rahula, such a bhikkhu transcends both^[49], leaves all characteristics far behind, and attains quiescence and liberation.

“Rahula, such a bhikkhu cuts off all craving and desire, overturns the fetters, and reaches the ultimate end of suffering.”

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

Just as this was taught concerning the “internal sense bases,” so too was it explained in detail concerning the “external sense bases,” up to “craving^[50] arising with mind-contact as its condition.”

DISCOURSE 200. RAHULA ^(3)[51]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, Venerable Rahula approached the Buddha, bowed at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Excellent, Blessed One! Please teach me the Dharma. After hearing the Dharma, I shall dwell alone in a secluded place, diligently contemplate it, and abide without negligence. Dwelling alone in a secluded place, diligently contemplating and abiding without negligence, I shall contemplate the purpose for which a son of good family^[52] shaves off his hair and beard, in right faith goes forth from the household life to train in the Way, lives without a home, and cultivates the holy life, so that in this very life he may know and personally realize: ‘For me, birth has been ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

The Blessed One then perceived that Rahula’s mind was not yet mature in liberation through wisdom and was not yet able to receive the higher Dharma^[53], so he asked Rahula:

“Have you ever taught others about the five aggregates subject to clinging?”

Rahula said to the Buddha:

“No, Blessed One.”

The Buddha told Rahula:

“You should expound the five aggregates subject to clinging to others.”

Having heard the Buddha’s instruction, Rahula later expounded the five aggregates subject to clinging to others. When he had finished speaking, he returned to the Buddha, bowed at the Buddha’s feet, withdrew to one side, stood, and said to the Buddha:

“Blessed One, I have now spoken to others about the five aggregates subject to clinging. May the Blessed One please teach me the Dharma. After hearing the Dharma, I shall dwell alone, diligently contemplate it, and abide without negligence, and… up to ‘I know for myself that there will be no further rebirth.’”

The Blessed One again perceived that Rahula’s mind was not yet mature in liberation through wisdom and was not yet able to receive the higher Dharma, so he asked Rahula:

“Have you spoken to others about the six sense bases?”

Rahula said to the Buddha:

“No, Blessed One.”

The Buddha told Rahula:

“You should expound the six sense bases to others.”

Then, on another occasion, Rahula expounded the six sense bases to others. After he had finished speaking about the six sense bases, he approached the Buddha, bowed at his feet, withdrew to one side, stood, and said to the Buddha:

“Blessed One, I have expounded the six sense bases to others. May the Blessed One please teach me the Dharma. After hearing the Dharma, I shall dwell alone in a secluded place, diligently contemplate it, and abide without negligence… up to ‘I know for myself that there will be no further rebirth.’”

The Blessed One then perceived that Rahula’s mind was not yet mature in liberation through wisdom and was not yet able to receive the higher Dharma, so he asked Rahula:

“Have you spoken to others about the teaching of nidana^[54]?”

Rahula said to the Buddha:

“No, Blessed One.”

The Buddha told Rahula:

“You should expound the teaching of nidana to others.”

Then, on another occasion, after Rahula had fully expounded the teaching of nidana to others, he approached the Buddha, bowed at his feet, withdrew to one side, stood, and said to the Buddha:

“Blessed One, please teach me the Dharma. After hearing the Dharma, I shall dwell alone in a secluded place, diligently contemplate it, and abide without negligence… up to ‘I know for myself that there will be no further rebirth.’”

The Blessed One then perceived that Rahula’s mind was still not mature in liberation through wisdom… up to telling Rahula:

“You should dwell alone in a secluded place, diligently contemplate the teachings spoken above, and examine their meaning and principles.”

Rahula then followed the Buddha’s instruction. In accordance with the Dharma as it had been taught and as he had heard it, he reflected, considered, and examined its meaning and principles. He thought to himself: “All these teachings incline toward nirvana, flow into nirvana, and ultimately become established^[55] in nirvana.”

Then, on another occasion, Rahula approached the Buddha, bowed at his feet, withdrew to one side, stood, and said to the Buddha:

“Blessed One, regarding the teachings that were spoken and that I heard as described above, I dwelt alone in a secluded place, reflected, considered, and examined their meaning and principles. I came to understand that all these teachings incline toward nirvana, flow into nirvana, and ultimately become established in nirvana.”

The Blessed One then perceived that Rahula’s mind had matured in liberation through wisdom and that he was able to receive the higher Dharma, so he told Rahula^[56]:

“All things are impermanent. What things are impermanent? The eye is impermanent. Forms, eye-consciousness, eye-contact, and so forth are all impermanent. The details are as in the preceding discourses.”

After hearing what the Buddha had said, Venerable Rahula rejoiced, paid homage, and withdrew.

Having followed the Buddha’s instruction, Rahula dwelt alone in a secluded place, abiding without negligence and diligently contemplating the purpose for which a son of good family shaves off his hair and beard, puts on the kasaya robe, in right faith goes forth from the household life to train in the Way, lives without a home, and devotes himself to cultivating the holy life, until… in this very life he knew and personally realized: ‘For me, birth has been ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’ He became an arhat, his mind well liberated.

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

DISCOURSE 201. THE DESTRUCTION OF THE TAINTS^[57]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, a bhikkhu approached the Buddha, bowed at the Buddha’s feet, withdrew to one side, stood, and said to the Buddha:

“Blessed One, how should one know and how should one see so as progressively and swiftly to attain the destruction of the taints?”[58The Blessed One told that bhikkhu:

“Properly contemplate impermanence. What things are impermanent? The eye is impermanent. Forms, eye-consciousness, eye-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with eye-contact as their condition should be contemplated as impermanent. The ear, nose, tongue, body, and mind should be contemplated as impermanent. Dharmas, mind-consciousness, mind-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with mind-contact as their condition—all of these are also impermanent. Bhikkhu, one who knows and sees in this way progressively and swiftly attains the destruction of the taints.”

After that bhikkhu had heard what the Buddha taught, he rejoiced, paid homage, and withdrew.

As in the discourse the Buddha taught to the bhikkhu above, but with the following differences:

– How should one know and how should one see so as progressively to eradicate all fetters^[59],

– To cut off all bonds^[60],

– To cut off all underlying tendencies^[61],

– To cut off all subsidiary defilements^[62],

– To cut off all knots^[63],

– The effluents^[64] are eliminated,

– The yokes^[65] are eliminated,

– The graspings^[66] are eliminated,

– The contacts are eliminated,

– The hindrances are eliminated,

– The fetters are eliminated,

– The defilements are eliminated,

– The cravings are eliminated,

– The intentions are eliminated,

– Wrong views are eliminated and right view arises,

– Ignorance is eliminated and wisdom arises. (… )

“Bhikkhu, one contemplates the eye as impermanent in this way, and so on… Knowing thus and seeing thus, ignorance is gradually eliminated and wisdom arises.”

When that bhikkhu had heard what the Buddha taught, he rejoiced, paid homage, and withdrew.

SUTRA 202. ELIMINATING THE VIEW OF SELF[67]

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, a bhikkhu approached the Buddha, bowed at the Buddha’s feet, and said to him:

“Blessed One, how should one know and how should one see so that the view of self is gradually eliminated and the view of non-self arises?”

The Buddha told that bhikkhu:

“One rightly contemplates the eye as impermanent. Forms, eye-consciousness, eye-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with eye-contact as their condition are also rightly contemplated as non-self. So too, up to and including the feelings of pain, pleasure, and neither pain nor pleasure that arise with mind-contact as their condition, these are also rightly contemplated as non-self.

“Bhikkhu, knowing thus and seeing thus, the view of self will gradually be eliminated and the view of non-self will arise.” When that bhikkhu had heard what the Buddha taught, he rejoiced, paid homage, and withdrew.

SUTRA 203. ABLE TO ELIMINATE ONE DHARMA[68]

Thus have I heard:

At one time, the Buddha was staying in the Mango Grove of the physician Jivaka Kumarabhṛta^[69] at Vaisali. At that time, the Blessed One told the bhikkhus:

“If any bhikkhu eliminates one dharma, he will attain right knowledge^[70] and be able to declare for himself: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. We beseech you to explain it. After hearing it, the bhikkhus will receive your instruction and put it into practice.”

The Buddha told the bhikkhus:

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

“Bhikkhus, what does it mean to eliminate one dharma, up to and including… there being no further rebirth? It is this: ignorance is overcome through dispassion, wisdom arises, one attains right knowledge, and one can declare for oneself: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

Then a bhikkhu rose from his seat, adjusted his robes, bared his right shoulder, bowed to the Buddha, knelt with his right knee on the ground, joined his palms, and said to the Buddha:

“Blessed One, how should one know and how should one see so that ignorance is overcome through dispassion and wisdom arises?”[71The Buddha told the bhikkhus:

“Rightly contemplate the eye as impermanent. Contemplate forms, eye-consciousness, eye-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with eye-contact as their condition as impermanent. The same applies to the ear, nose, tongue, body, and mind. A bhikkhu who knows thus and sees thus overcomes ignorance through dispassion, and wisdom arises.”

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

SUTRA 204. KNOWING AND SEEING AS IT REALLY IS[72]

Thus have I heard:

At one time, the Buddha was staying in the Mango Grove of the physician Jivaka Kumarabhṛta^[73] at Vaisali. At that time, the Blessed One told the Venerable Ananda:

“Know and see the eye as it really is. Whether forms, eye-consciousness, eye-contact, or the feelings of pain, pleasure, and neither pain nor pleasure that arise with eye-contact as their condition, know and see them as they really are. The same applies to the ear, nose, tongue, body, and mind.

Having known them as they really are and seen them as they really are, one becomes disenchanted with the eye. One also becomes disenchanted with forms, eye-consciousness, eye-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with eye-contact as their condition. The same applies to the ear, nose, tongue, body, and mind.

Through disenchantment, one ceases to delight in them. Through the absence of delight, one is liberated, and 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 rebirth.’”

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

SUTRA 205. UDANA[74]

Thus have I heard:

At one time, the Buddha was staying in the Mango Grove of the physician Jivaka Kumarabhṛta^[75] at Vaisali. At that time, after the Blessed One had uttered verses of udana, he told the Venerable Ananda:

“The eye is impermanent, suffering, subject to change, and liable to disintegration^[76]. Forms, eye-consciousness, eye-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with eye-contact as their condition are likewise impermanent, suffering, subject to change, and liable to disintegration. The same applies to the ear, nose, tongue, body, and mind.

A well-learned noble disciple should contemplate in this way and will be liberated with respect to the eye. He will also be liberated with respect to forms, eye-consciousness, eye-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with eye-contact as their condition. He will likewise be liberated with respect to the ear, nose, tongue, body, mind, mental objects, mind, mind-consciousness, mind-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with mind-contact as their condition.

I declare that this person will be liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

After the Buddha had spoken this sutra, the Venerable Ananda rejoiced in what the Buddha taught and respectfully practiced it.

SUTRA 206. KNOWING AS IT REALLY IS[77]

Thus have I heard:

At one time, the Buddha was staying in the Mango Grove of the physician Jivaka Kumarabhṛta at Vaisali^[78]. At that time, the Blessed One told the bhikkhus:

“Diligently apply yourselves to meditative contemplation^[79] so that the mind becomes inwardly tranquil. Why is this? Bhikkhus, because through diligent meditative contemplation the mind becomes inwardly tranquil, and knowledge and vision of things as they really are become manifest in this way^[80]. Knowledge of what as it really is becomes manifest? Knowledge of the eye as it really is becomes manifest. Knowledge of forms, eye-consciousness, eye-contact, and the feelings of pain, pleasure, and neither pain nor pleasure that arise with eye-contact as their condition becomes manifest as it really is. The same applies to the ear, nose, tongue, body, and mind. Thus, these dharmas are also manifested and known as they really are to be impermanent and conditioned.”

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

SUTRA 207. SAMADHI[81]

Thus have I heard:

At one time, the Buddha was staying in the Mango Grove of the physician Jivaka Kumarabhṛta at Vaisali^[82]. At that time, the Blessed One told the bhikkhus:

“Cultivate immeasurable samadhi and diligently focus your thoughts. Why is this? Because through cultivating immeasurable samadhi and diligently focusing your thoughts, things become manifest as they really are^[83]. What becomes manifest as it really is? The eye becomes manifest as it really is.”

The details are as stated above… up to:

“These dharmas are impermanent and conditioned, and they likewise become manifest as they really are.”

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

SUTRA 208. IMPERMANENCE[84]

Thus have I heard:

At one time, the Buddha was staying in the Mango Grove of the physician Jivaka Kumarabhṛta at Vaisali^[85]. At that time, the Blessed One told the bhikkhus:

“The eye of the past and the eye of the future are impermanent; how much more so the eye of the present. A learned noble disciple who contemplates in this way will not dwell upon the eye of the past, will not crave the eye of the future, and regarding the eye of the present will become disenchanted, cease to desire it, become free from desire, and incline toward relinquishment^[86]. The same is also true of the ear, nose, tongue, body, and mind.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

As with impermanence, so too were suffering, emptiness, and non-self taught in the same manner^[87].

Just as in the four sutras on the internal ayatanas, so too were the four sutras on the external ayatanas—forms, sounds, odors, flavors, tangible objects, and dharmas—and the four sutras on the internal and external ayatanas taught in the same manner^[88].

SUTRA 209. THE SIX BASES OF CONTACT[89]

Thus have I heard:

At one time, the Buddha was staying in the Amra Grove of the physician Jivaka Kumara at Vaisali^[90]. At that time, the Blessed One addressed the bhiksus:

“There are six bases of contact. What are the six? They are the base of eye-contact, the base of ear-contact, the base of nose-contact, the base of tongue-contact, the base of body-contact, and the base of mind-contact. If any sramana or brahmin does not know as it truly is the arising, cessation, gratification, danger, and escape regarding these six bases of contact, you should know that such a sramana or brahmin is as far removed from my Dharma and discipline as heaven is from earth.”

Then a bhiksu rose from his seat, adjusted his robes, bowed at the Buddha’s feet, joined his palms, and said to the Buddha:

“I possess complete knowledge and vision, as they truly are, of the arising, cessation, gratification, danger, and escape regarding these six ayatanas.”

The Buddha said to the bhiksu:

“I shall now question you. Answer according to my questions. Bhiksu, do you regard the base of eye-contact as the self, as other than the self, or as existing within one another?”

He replied:

“No, Blessed One.”

The Buddha said to the bhiksu:

“Excellent! Excellent! Whoever sees and knows as it truly is that this base of eye-contact is not the self, is not other than the self, and does not exist within one another will not give rise to the taints; the mind will not become defiled by attachment, and the mind will be liberated. This is called the first base of contact having been cut off and fully understood, its root severed like the crown of a tala tree, so that in the future eye-consciousness and forms will never arise again.

“Do you regard the bases of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact as the self, as other than the self, or as existing within one another?”

He replied:

“No, Blessed One.”

The Buddha said to the bhiksu:

“Excellent! Excellent! Whoever knows and sees as it truly is that the bases of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are not the self, are not other than the self, and do not exist within one another will not give rise to the taints; the mind will not become defiled by attachment, and the mind will attain liberation. This is called a bhiksu having cut off and fully understood the six bases of contact, having severed their roots like the crowns of tala trees, so that mind-consciousness and dharmas will never arise again in a future existence.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 210. HELL[91]

Thus have I heard:

At one time, the Buddha was staying in the Amra Grove of the physician Jivaka Kumara at Vaisali^[92]. At that time, the Blessed One addressed the bhiksus:

“Do not delight; do not suffer^[93]. Why is this? There is a hell called the Six Bases of Contact^[94].

Beings born in this hell see with the eye only disagreeable forms and do not see agreeable forms; they see only forms not worth remembering and do not see forms worth remembering; they see only unwholesome forms and do not see wholesome forms. Because of these causes and conditions, they experience nothing but sorrow and suffering. Likewise, with the ear regarding sounds, the nose regarding odors, the tongue regarding flavors, the body regarding tangible objects, and mind-consciousness regarding dharmas, they perceive only what is unlovable and do not perceive what is lovable; they perceive only what is not worth remembering and do not perceive what is worth remembering; they perceive only unwholesome dharmas and do not perceive wholesome dharmas.

Because of these causes, they must constantly endure sorrow and suffering.

“Bhiksus, there is a heavenly realm called the Six Bases of Contact^[95]. Beings born there see with the eye only lovable forms and do not see unlovable forms; they see only forms worth remembering and do not see forms not worth remembering; they see only wholesome forms and do not see unwholesome forms. Because of these causes, they constantly experience only pleasure and delight. Likewise, with the ear regarding sounds, the nose regarding odors, the tongue regarding flavors, the body regarding tangible objects, and mind-consciousness regarding dharmas, they perceive what is lovable, not what is unlovable; what is worth remembering, not what is not worth remembering; and what is wholesome, not what is unwholesome.

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 211. THE FIVE WORLDLY SENSUAL PLEASURES[96]

Thus have I heard:

At one time, the Buddha was staying in the Amra Grove of the physician Jivaka Kumara at Vaisali^[97]. At that time, the Blessed One addressed the bhiksus:

“Formerly, before I attained perfect awakening, while dwelling alone in a secluded place, meditating and contemplating, I examined where my own mind was most often inclined. My mind most often pursued the five strands of sensual pleasure belonging to the past, pursued to a lesser extent the five strands of sensual pleasure in the present, and pursued those of the future to an even smaller extent. When I observed that my mind most often pursued the five sensual pleasures of the past, I diligently sought skillful means, earnestly guarding myself so that it would no longer pursue the five strands of sensual pleasure belonging to the past.

“Because I earnestly guarded myself, I gradually drew near to unsurpassed perfect awakening^[98].

“Bhiksus, you too most often pursue the five strands of sensual pleasure belonging to the past, while pursuing those of the present and future only to a very small extent. Now, because your minds most often pursue those five strands of sensual pleasure belonging to the past, you should strengthen your self-restraint. Before long, you too will realize the destruction of the taints and attain the taintless liberation of mind and liberation through wisdom, personally knowing and realizing it here and now: ‘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.’

“Why is this? With the eye seeing form as condition, an internal feeling arises—either painful, pleasant, or neither painful nor pleasant. With the ear, nose, tongue, body, and mind contacting dharmas as condition, an internal feeling arises—either painful, pleasant, or neither painful nor pleasant. Therefore, bhiksus, these ayatanas must be fully understood^[99]. When that eye ceases, perception of form will be relinquished^[100]; when the ear, nose, tongue, body, and mind cease, perception of dharmas will be relinquished.”

After the Buddha had said that the six ayatanas must be understood, he entered his chamber and sat in meditation.

At that time, after the Blessed One had departed, a large number of bhiksus discussed among themselves:

“The Blessed One gave us this brief essential teaching of the Dharma, but without analyzing it fully, he entered his chamber and sat in meditation. The Blessed One said: ‘The six ayatanas must be fully understood; when that eye ceases, perception of form will be relinquished; when the ear, nose, tongue, body, and mind cease, perception of dharmas will be relinquished.’

“At present, we still do not understand the Dharma that the Blessed One taught in brief. Now, among this assembly, who possesses the wisdom to expound fully for us the meaning of that Dharma taught in brief by the Blessed One?”

“They further thought: ‘Only Venerable Ananda, who always attends upon the Blessed One and is often praised by the Blessed One and the wise practitioners of the holy life, can expound for us the meaning of the Dharma that the Blessed One taught in brief. Let us now go together to Venerable Ananda and ask him about its essential meaning. Whatever Venerable Ananda tells us, we shall all receive and practice.’”

Then the many bhikkhus went to Venerable Ananda. After exchanging greetings with him, they sat to one side and said to Venerable Ananda:

“Venerable sir, you should know that the Blessed One taught us an essential Dharma in brief (the details are as stated above). We ask the venerable one to explain its meaning fully for us.”

Venerable Ananda said to the bhikkhus:

“Listen and reflect carefully. I shall explain fully for you the meaning of the Dharma taught in brief by the Blessed One. The Blessed One’s concise teaching concerned only the cessation of the six sense bases. What remains to be said is this: when the eye base ceases, perception of forms is abandoned; and when the ear, nose, tongue, body, and mind bases cease, perception of mental phenomena is abandoned. After teaching this Dharma in brief, the Blessed One entered his chamber to meditate. I have now analyzed this meaning for you.”

When Venerable Ananda had explained this meaning, the bhikkhus rejoiced in what the venerable one had said and received it with reverence.

SUTRA 212. HEEDFULNESS[101]

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:

“I do not teach every bhikkhu to practice heedfulness^[102], nor is it the case that I do not teach every bhikkhu to practice heedfulness.

“To which kind of bhikkhus do I not direct the teaching on the practice of heedfulness? If a bhikkhu has attained arhatship, has completely destroyed the taints, has laid down the burden, has attained his own goal, has utterly destroyed the fetters of existence^[103], and is rightly liberated in mind, then for such a bhikkhu I do not teach the practice of heedfulness. Why is this? Because these bhikkhus have practiced heedfulness and can never again become heedless. I now see that those venerable ones have attained the fruit of heedfulness; therefore, I do not teach the practice of heedfulness for their sake.

“For which kind of bhikkhus do I teach the practice of heedfulness? It is for bhikkhus who remain in training, whose minds and intentions have not yet attained supreme security, and who are proceeding toward abiding in nirvana. For such bhikkhus I teach the practice of heedfulness. Why is this? Because, while these bhikkhus are training their faculties, their minds still delight in the requisites that sustain life. By associating with good friends, before long their taints will be destroyed, and they will attain the taintless liberation of mind and liberation through wisdom. In this very life they will know and personally realize: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know that there will be no further rebirth.’

“Why is this? After seeing a form cognized by the eye that is desirable and liable to arouse attachment, this bhikkhu does not delight in it, praise it, become defiled by it, or become bound and attached to it. Because he does not delight in it, praise it, become defiled by it, or become bound and attached to it, he strives diligently; his body and mind become settled and tranquil; his mind abides completely, without forgetfulness; he is constantly concentrated and unified in mind; and his joy in the Dharma is immeasurable. He soon attains the foremost samadhi of right attainment and never regresses on account of the eye and forms. It is likewise with the ear, nose, tongue, body, mind, and mental phenomena.”

When the Buddha had spoken this sutra, the bhikkhus rejoiced in what the Buddha had taught and received it with reverence.

SUTRA 213. DHARMAS[104]

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:

“I shall expound two dharmas for you. Listen and reflect carefully. What are these two dharmas? The eye and forms are two; the ear and sounds, the nose and odors, the tongue and flavors, the body and tangibles, and the mind and mental phenomena are two. These are called the two dharmas.

“If any ascetic or brahmin should say: ‘These are not two. The two dharmas spoken of by the ascetic Gautama are, in truth, not two^[105],’ and should then propose two dharmas according to his own ideas, these would exist only as words. When questioned about them, he would not know how to answer and would only increase his own doubt, because this is not within his domain.

Why is this? In dependence upon the eye and forms, eye-consciousness arises. The conjunction of these three conditions gives rise to contact.

In dependence upon contact, feeling arises, whether painful, pleasant, or neither painful nor pleasant. If one does not know as it really is the arising of feeling, the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling, then one will cultivate sensual desire toward the body of contact, cultivate anger toward the body of contact, cultivate attachment to rules and observances concerning the body of contact, and cultivate the view of self concerning the body of contact.

One will also cultivate and increase evil, unwholesome dharmas. In this way, this entire great mass of suffering arises from its origination. Likewise, with the ear, nose, tongue, body, mind, and mental phenomena as conditions, mind-consciousness arises.

The conjunction of these three gives rise to contact, as explained in detail above.

“Furthermore, when eye-consciousness arises in dependence upon the eye and forms, the conjunction of these three gives rise to contact, and contact as a condition gives rise to feeling, whether painful, pleasant, or neither painful nor pleasant. When one has thus understood the arising of feeling, the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling, one will not cultivate sensual desire toward the body of contact, will not cultivate anger toward the body of contact, will not cultivate attachment to rules and observances toward the body of contact, will not cultivate the view of self concerning the body of contact, and will not cultivate evil, unwholesome dharmas.

Thus, evil, unwholesome dharmas will be extinguished, and the entire great mass of suffering will also be extinguished. It is likewise with the ear, nose, tongue, body, mind, and mental phenomena.”

When the Buddha had spoken this sutra, the bhikkhus rejoiced in what the Buddha had taught and received it with reverence.

SUTRA 214. TWO DHARMAS[106]

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:

“There are two conditions for the arising of consciousness. What are the two? They are the eye and forms; the ear and nose; the tongue and flavors; the body and tangibles; and the mind and mental phenomena. This is explained in detail above, up to… it is not within the domain of feeling.

“Why is this? With the eye and forms as conditions, eye-consciousness arises. These are conditioned dharmas, impermanent, and arisen through mental conditions. The conjunction of these three dharmas gives rise to contact; contact then gives rise to feeling; feeling then gives rise to volition; and volition then gives rise to perception. All these dharmas are conditioned, impermanent, and arisen through mental conditions, namely: contact, perception, and volition. It is likewise with the ear, nose, tongue, body, and mind.”

When the Buddha had spoken this sutra, the bhikkhus rejoiced in what the Buddha had taught and received it with reverence.

SUTRA 215. PURNA[107]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, Venerable Purna and the bhikkhus went to the Buddha, bowed their heads at the Buddha’s feet, then withdrew to one side and said to the Buddha:

“The Blessed One teaches a Dharma visible here and now, teaches the extinguishing of the burning, teaches that it is timeless, teaches that it leads rightly onward, teaches that it is to be seen right here, and teaches that it is to be personally realized by the wise^[108]. Venerable Sir, how is the Dharma visible here and now, and so forth, up to personally realized by the wise?”

The Buddha said to Purna:

“Excellent, Purna! You are able to ask about these matters. Purna, listen attentively and consider it well; I shall explain it for you.

“Purna, having seen a form with the eye, one discerns the form and discerns lust for the form. If within me there is craving for a form cognized by the eye, I know as it truly is: ‘Within me there is craving for the form cognized by the eye.’ Purna, if, having seen a form with the eye, one discerns the form and discerns lust for the form, and knows as it truly is that within oneself there is craving for the form cognized by the eye, this is called a Dharma visible here and now^[110].

“What is the extinguishing of the burning? What is timeless? What leads rightly onward? What is to be seen right here? What is to be personally realized by the wise?

“Purna, having seen a form with the eye, one discerns the form but does not give rise to the discernment of lust for the form; one knows as it truly is that within oneself there is craving for the cognized form, yet does not give rise to the discernment of lust for the form. Purna, if a bhikkhu, upon seeing a form with the eye, discerns the form, does not give rise to the discernment of lust for the form, knows the form as it truly is, and knows as it truly is that the discernment of lust for the form has not arisen, this is called the extinguishing of the burning, timeless, leading rightly onward, to be seen right here, and personally realized by the wise. So too with the ear, nose, tongue, body, and mind.”

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

SUTRA 216. THE GREAT OCEAN[111]

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:

“To speak of the great ocean is the speech of ordinary fools, not the speech of the noble ones. This great ocean is merely a small quantity of water. What is the ocean spoken of by the noble ones?

Forms cognized by the eye that are desirable, lovable, and cause one to become immersed in sensual delight connected with bodily, verbal, and mental karma^[112]—this is called the ocean. The entire world, including the hosts of asuras, devas, and humans, craves delight and is immersed therein. As in a dog’s entrails, or as in a tangled heap of grass^[113], this life and the next are likewise intricately entangled.

Regarding sounds cognized by the ear, odors cognized by the nose, tastes cognized by the tongue, and tactile objects cognized by the body, this life and the next are likewise intricately entangled.”

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

As stated concerning bodily, verbal, and mental karma, so too craving, anger, delusion, aging, illness, and death are explained in detail in the same way.

Just as there are three sutras concerning the five faculties, so too there are three sutras concerning the six faculties.

SUTRA 217. THE GREAT OCEAN (2)[114]

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:

“To speak of the great ocean is the speech of ordinary fools, not the speech of the noble ones. The noble ones call the eye the great ocean of a person, and forms its great waves^[115]. If someone can withstand the surging waves of forms, that person will cross to the far shore of the great ocean of the eye, with its great waves, whirlpools, venomous creatures, and female rakshasa demons. The ear, nose, tongue, body, and mind are the great oceans of a person, while sounds, odors, tastes, tactile objects, and mental phenomena are their great waves. If someone can withstand these surging waves of mental phenomena, that person will cross to the far shore of the great ocean of the eye, with its great waves, whirlpools, venomous creatures, and female rakshasa demons.”

Then the Blessed One spoke this verse:

The great ocean’s waves surge and roll,

With demons and vicious creatures, dreadful and fearsome.

Though difficult to cross, one crosses over;

Forever severing the arising of accumulation,

Bringing all suffering to an end,

One is not reborn in another existence.

Forever abiding in nirvana,

One is heedless no more.

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

SUTRA 218. THE ARISING AND CESSATION OF SUFFERING[116]

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 explain to you the path leading to the arising of suffering and the path leading to the cessation of suffering^[117]. Listen attentively and consider it well; I shall explain it to you.

“What is the path leading to the arising of suffering? With the eye and form 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; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; and with birth as condition, aging, illness, death, sorrow, lamentation, pain, and distress arise. Such is the arising of suffering. So too with the ear, nose, tongue, body, and mind. This is called the path leading to the arising of suffering.

“What is the path leading to the cessation of suffering? With the eye and form as conditions, eye-consciousness arises; the conjunction of these three gives rise to contact. With the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, aging, illness, death, sorrow, lamentation, pain, and distress also cease. Thus this whole great mass of suffering ceases. So too with the ear, nose, tongue, body, and mind. This is called the path leading to the cessation of suffering.”

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

SUTRA 219. THE PATH LEADING TO NIRVANA[118]

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 of the path leading to nirvana^[119]. What, then, is the path leading to nirvana? Contemplate the eye as impermanent. Contemplate forms, eye-consciousness, and the feelings—painful, pleasant, and neither-painful-nor-pleasant—experienced internally and arising through eye-contact as their condition; all of these are also impermanent. So too with the ear, nose, tongue, body, and mind. This is called the path leading to nirvana.”

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

SUTRA 220. THE PATH RESEMBLING THE WAY TO NIRVANA[120]

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 is a path resembling the way to nirvana. What, then, is the path resembling the way to nirvana? Contemplate the eye as not-self. Contemplate forms, eye-consciousness, and the feelings—painful, pleasant, and neither-painful-nor-pleasant—experienced internally and arising through eye-contact as their condition; they too are contemplated as impermanent^[121]. So too with the ear, nose, tongue, body, and mind. This is called the path resembling the way to nirvana.”

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

SUTRA 221. CLINGING

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 is a path leading to all grasping. What is the path leading to all grasping? Dependent on the eye and forms, eye-consciousness arises; the conjunction of the three gives rise to contact. Contact conditions feeling, feeling conditions craving, and craving conditions grasping, whereby one is grasped through grasping. It is likewise with the ear, nose, tongue, body, and mind, whereby one is grasped through grasping. This is called the path leading to all grasping.

“What is the path leading to the cessation of all grasping? Dependent on the eye and forms, eye-consciousness arises; the conjunction of the three gives rise to contact. If contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases. It is likewise with the ear, nose, tongue, body, and mind.”

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

SUTRA 222. KNOWLEDGE[122]

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:

“All phenomena should be fully understood; all phenomena should be known^[123]. Listen carefully and reflect well; I shall explain this for you.

“What are all the phenomena that should be fully understood and known? Bhikkhus, the eye is a phenomenon that should be fully understood and known. Forms, eye-consciousness, and the feelings—painful, pleasant, and neither-painful-nor-pleasant—experienced internally and arising through eye-contact as condition: all of these are phenomena that should be fully understood and known. It is likewise with the ear, nose, tongue, body, and mind.”

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

SUTRA 223. ABANDONMENT (1)[124]

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:

“I do not say that one can reach the ultimate end of suffering without fully understanding and knowing even a single phenomenon. What do I mean by saying that one cannot reach the ultimate end of suffering without fully understanding and knowing even a single phenomenon? I do not say that one can reach the ultimate end of suffering without fully understanding and knowing the eye. As for forms, eye-consciousness, and the feelings—painful, pleasant, and neither-painful-nor-pleasant—experienced internally and arising through eye-contact as condition, I do not say that one can reach the ultimate end of suffering without fully understanding and knowing them. It is likewise with the ear, nose, tongue, body, and mind.”

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

SUTRA 224. ABANDONMENT (2)[125]

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:

“Desire for all phenomena must be abandoned^[126]. What is the desire for all phenomena that must be abandoned? Desire for the eye must be abandoned. Desire for forms, eye-consciousness, and the feelings—painful, pleasant, and neither-painful-nor-pleasant—experienced internally and arising through eye-contact as condition must all be abandoned. It is likewise with the ear, nose, tongue, body, and mind.”

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

SUTRA 225. ABANDONMENT (3)[127]

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:

“I do not say that one can reach the ultimate end of suffering without clearly knowing and abandoning even a single phenomenon. What do I mean by saying that one cannot reach the ultimate end of suffering without clearly knowing and abandoning even a single phenomenon? I do not say that one can reach the ultimate end of suffering without clearly knowing and abandoning the eye. As for forms, eye-consciousness, and the feelings—painful, pleasant, and neither-painful-nor-pleasant—experienced internally and arising through eye-contact as condition, I do not say that one can reach the ultimate end of suffering without clearly knowing and abandoning them all. It is likewise with the ear, nose, tongue, body, and mind.”

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

SUTRA 226. CONCEIVING (1)[128]

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:

“I shall now speak about abandoning all conceiving and attachment^[129]. Listen carefully and reflect well; I shall explain this for you.

“What is non-conceiving? One does not regard the form seen as self, does not regard the eye as belonging to the self, and does not regard them as mutually dependent. Regarding forms, eye-consciousness, and the feelings—painful, pleasant, and neither-painful-nor-pleasant—experienced internally and arising through eye-contact as condition, one likewise does not deludedly cling to pleasure as self or as belonging to the self, nor does one regard them as mutually dependent^[130]. It is likewise with not conceiving the ear, nose, tongue, body, and mind.

“One who does not conceive in this way has nothing to grasp among the phenomena of the world. Because there is nothing to grasp, there is nothing to which one becomes attached. Because there is nothing to which one becomes attached, one personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

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

SUTRA 227. CONCEIVING (2)[131]

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:

“Conceiving is a sickness, conceiving is a boil, conceiving is a thorn^[132]. Because the Tathagata does not abide in conceiving, he is free from sickness, free from boils, and free from thorns. Therefore, bhikkhus, if you wish to seek non-abiding in conceiving so as to be free from sickness, free from boils, and free from thorns, you bhikkhus must not conceive the eye to be self or belonging to the self, nor conceive the eye and self to be mutually dependent. Do not cling to forms, eye-consciousness, or the feelings—painful, pleasant, and neither-painful-nor-pleasant—experienced internally and arising through eye-contact as condition; nor regard them as self, as belonging to the self, or as existing within one another. It is likewise with the ear, nose, tongue, body, and mind.

“Bhikkhus, one who does not conceive in this way will have nothing to grasp regarding the eye. Because there is nothing to grasp, there is nothing to which one becomes attached. Because there is nothing to which one becomes attached, one personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

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

As was explained above concerning the eye, so too should all the other passages be understood.

SUTRA 228. INCREASE

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:

“I shall now speak about the principle of increase and the principle of decline and cessation. What is the principle of increase? Dependent on the eye and forms, eye-consciousness arises; the conjunction of the three gives rise to contact. Contact conditions feeling... (explained in full up to…), the entire great mass of suffering. This is called the principle of increase. It is likewise with the ear, nose, tongue, body, and mind; this is called the principle of increase.

“What is the Dharma of cessation through diminution? Conditioned by the eye and forms, eye-consciousness arises. The conjunction of these three gives rise to contact. With the cessation of contact, feeling ceases, and so on in detail, up to the complete cessation of the entire great mass of suffering. The same applies to the ear, nose, tongue, body, and mind. This is called the Dharma of cessation through diminution.”

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

As with the Dharma of increase and the Dharma of cessation through diminution, so too the Dharma of arising, the Dharma as a basis, the Dharma of change, the Dharma of origination, and the Dharma of complete cessation were taught as above.

DISCOURSE 229. WITH OUTFLOWS AND WITHOUT OUTFLOWS

Thus have I heard:

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

“Now I shall speak about phenomena with outflows and phenomena without outflows. What are phenomena with outflows? Forms, eye-consciousness, and the internally experienced feelings of pain, pleasure, and neither pain nor pleasure that arise conditioned by eye-contact; sounds, odors, tastes, tangible objects, mental phenomena, mind-consciousness, mind-contact, and the internally experienced feelings of pain, pleasure, and neither pain nor pleasure that arise conditioned by mind-contact: because these belong to the mundane realm, they are called phenomena with outflows.

“What are phenomena without outflows? They are the supramundane mind, or mental phenomena, mind-consciousness, mind-contact, and the internally experienced feelings of pain, pleasure, and neither pain nor pleasure that arise conditioned by mind-contact. Because these belong to the supramundane realm, they are called phenomena without outflows.”

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

Notes:

^[1]. Yinshun, Recitation 2: The Six Sense Bases, a single saṃyukta: “2. Saṃyukta on the Sense Bases,” comprising two hundred and eighty-five ⁽²⁸⁵⁾ discourses (Taishō: two hundred and fifty-six ⁽²⁵⁶⁾ discourses, nos. 188–342). Most correspond to the Pāli S. 35, Salāyatana-saṃyutta. Taishō, fascicle 8, discourse 188, corresponds to Pāli S. 35.157–158, Nandikkhaya; S. 35.170–181, Yadanicca; and S. 35.185, Ajjhata.

^[2]. Pāli: nandirāgakkhayā cittaṃ suvimuttan ti vuccati, because delight and lust have been completely eradicated, the mind is said to be fully liberated.

^[3]. Pāli, S. 35.157–158, Nandikkhaya.

^[4]. Pāli: yoniso manasikāro, wise attention.

^[5]. Pāli, S. 35.26–27, Parijānanā.

^[6]. Not cognizing, not knowing, not abandoning, and not becoming dispassionate 不識,不知,不斷,不離欲. Pāli: anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ, not directly knowing, not fully knowing, not becoming dispassionate, and not abandoning.

^[7]. The content is close to that of the preceding discourse.

^[8]. See note 6 to discourse 190.

^[9]. Pāli, S. 35.21–22, Uppādena.

^[10]. Refer to discourse 194.

^[11]. Pāli, S. 35.19–20, Abhinandena.

^[12]. Pāli: yo bhikkhave cakkhuṃ abhinandati dukkhaṃ so abhinandati, whoever delights in forms delights in suffering.

^[13]. Pāli, S. 35.1–12, Anicca, etc.

^[14]. Pāli, S. 35.43, Anicca.

^[15]. In the Pāli text: sabbaṃ bhikkhave aniccam.

^[16]. Pāli: cakkhusam phasso anicco, eye-contact is impermanent.

^[17]. Pāli: cakkhusam phassa paccayā, conditioned by eye-contact.

^[18]. Cf. S. 35.44, Dukkha.

^[19]. S. 35.85, Suñña.

^[20]. S. 35.45, Anattā.

^[21]. S. 35.40, Vaya; Pāli: sabbam bhikkhave vaya-dhammam: all things are subject to dissolution. The Chinese version understands this as mayakammam (illusory karma).

^[22]. S. 35.39, Khaya.

^[23]. S. 35.33, Jāti.

^[24]. S. 35.34, Jarā.

^[25]. S. 35.35, Vyādhi.

^[26]. S. 35.36, Maraṅa.

^[27]. S. 35.37, Soko.

^[28]. S. 35.38, Saṃkilesa.

^[29]. S. 35.41, Samudaya.

^[30]. S. 35.42, Nirodha.

^[31]. S. 35.46, Abhiññeyya (to be directly known).

^[32]. S. 35.49, 47, Pariññeyya (to be fully known).

^[33]. S. 35.48, Pahātabba.

^[34]. S. 35.50, Abhiññāpariññeyya.

^[35]. S. 35.49, Sacchikātabba.

^[36]. S. 35.28, Āditta.

^[37]. Pāli, S. 35.28, Āditta.

^[38]. Gayāśīrṣa Caitya. Pāli: gayāyaṃ viharati gayāsīse, dwelling in the village of Gayā, on Mount Gayāsīsa (Elephant Head Mountain).

^[39]. The three kinds of demonstrative instruction 三種示現教化; also called the three ways of demonstration 三示道. See the Saṅgītiparyāya-pāda Śāstra, fascicle 3: demonstration through supernormal transformation, demonstration through reading the mind, and demonstration through instruction; see Dīrgha Āgama, discourse 24. See D. 11, Kevaddha, tīṇi pāṭihāriyāni: iddhi-pāṭihāriyaṃ, ādesanā-pāṭihāriyaṃ, anusāsani-pāṭihāriyaṃ.

^[40]. Right attainment of meditative concentration 禪定正受, or right attainment of samādhi, equal attainment of samādhi, referring to the power of meditative concentration. Pāli: samādhi-samāpatti.

^[41]. Fire samādhi 火三昧, the power of meditative concentration that causes the body to burst into flames.

^[42]. Pāli: sabbaṃ bhikkhave ādittaṃ.

^[43]. Pāli, S. 18.21, Anusaya (underlying tendency); 22.91, Rāhula.

^[44]. Pāli: imasmiṃ savīññāṇahe kāye, within this conscious body.

^[45]. Bound by the underlying tendencies toward the notions of “I,” “mine,” and the conceit “I am” 我我所我慢使繫著. Pāli: ahaṃkā-mamaṃkāra-mānānusayā, the underlying tendencies that produce notions of “I” and “mine.”

^[46]. Uninterrupted right penetration 正無間等. Pāli: abhisamaya, direct contemplation or direct realization; see note 67 to discourse 23.

^[47]. Comprising seven discourses: 1. External sense bases; 2. Eye-consciousness, etc.; 3. Eye-contact, etc.; 4. Feeling born of eye-contact, etc.; 5. Perception born of eye-contact, etc.; 6. Volition born of eye-contact, etc.; 7. Craving born of eye-contact, etc.

^[48]. Pāli, S. 18.22, Apagata; 22.92, Rāhula.

^[49]. Transcending the two 越於二; this refers to transcending the two underlying tendencies of conceit: the conceit of self and the conceit of what belongs to self. Pāli: ahaṃkāra-mamaṃakāra-mānāpagtaṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttnti, the mind is freed from the conceit of self and the conceit of what belongs to self, has transcended differentiating characteristics, is peaceful, and is liberated.

^[50]. The base text has “feeling” 受. Following discourse 198 above, it has been emended to complete the set of seven discourses.

^[51]. Pāli, S. 35.121, Rāhula.

^[52]. In the text: son of good family 族姓子.

^[53]. In the Pāli text (S. 35.121), the Buddha observes: paripakkā kho rāhulassa vimuttaparipācaniyā dhammā; yaṃ nūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan ti, in Rāhula, the qualities that must mature for liberation have matured; now let me guide Rāhula further toward the unsurpassed destruction of the outflows.

^[54]. Nidāna 尼陀那. Pāli: nidāna, a condition or cause, a relationship, or the source from which something arises.

^[55]. The original text reads “remaining behind” 後住; Yinshun emends this to “flowing and pouring into” 浚收.

^[56]. See note 53 above.

^[57]. Pāli, S. 35.53–59, Avijjā, etc.

^[58]. Pāli, S. 35.56: āsāva pahīyantīti, the outflows are abandoned.

^[59]. Pāli, S. 35.54, Saṃyojana-pahānaṃ, abandoning the fetters.

^[60]. Pāli, S. 35.55, Saṃyojana-samugghātaṃ, utterly eradicating the fetters.

^[61]. Latent influence 使, or underlying tendency 隨眠; Pāli: anusaya.

^[62]. Secondary affliction 隨煩惱; the original Chinese reads “upper affliction” 上煩惱. Pāli: upakilesa.

^[63]. Bond 結 here refers to the four bonds, or four bodily ties. Dīrgha Āgama, discourse 9, and the Saṅgītiparyāya-pāda Śāstra: the bodily tie of covetousness, the bodily tie of ill will, the bodily tie of attachment to precepts and observances (bondage to the body), and the bodily tie of dogmatic adherence that “this alone is truth.” D. 33, Saṅgiti: cattā　āro ganthā, abhijjhā-kāya-ganho, vyāpādo kāya-gantho, sīlabbata-parāmāso kāyagantho, idaṃcābhiniveso kāyagantho.

^[64]. The various currents 諸流 probably refer to the four floods (whirling currents). Dīrgha Āgama, discourse 9, “The Gathering of the Assembly”: the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance. Pāli, D. 33, Saṅgitī: cattāro oghā, kāmogho bhavogho diṭṭhogho avijjogho.

^[65]. There are four yokes: the yoke of sensual desire, the yoke of existence, the yoke of views, and the yoke of ignorance. Pāli: cattāro yogā, kāma-yogo, bhava-yogo, diṭṭhi-yogo, avijja-yogo.

^[66]. The four kinds of clinging: clinging to sensual desire, clinging to views, clinging to precepts and observances, and clinging to doctrines of self. Pāli: cattāri upādānāni, kāmūpādānaṃ, diṭṭhūpādānaṃ, sīlabbatūpādānaṃ, attavādūpādānaṃ.

^[67]. Pāli, S. 35. 166. Attano.

^[68]. One thing can be abandoned. Pāli, S. 35. 79-80: Avijjāpahāna.

^[69]. The physician Jīvaka Komārabhacca 耆婆拘摩羅藥師. Pāli: Jīvaka-Komāra-bhaccambavana, the mango grove of Jīvaka, the pediatric physician.

^[70]. Pāli: atthi... eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, there is one thing through whose abandonment by a bhikkhu ignorance is abandoned.

^[71]. Pāli, S. 35. 79: avijjā pahīyati, vijjā uppajjati, ignorance is abandoned and knowledge arises. The Chinese version reads: avijjāvirago, dispassion toward ignorance.

^[72]. See sūtra 203 above.

^[73]. See n. 69, sūtra 203.

^[74]. Pāli: udāna, an inspired utterance, a spontaneous declaration.

^[75]. See n. 69, sūtra 203.

^[76]. Becoming otherwise 異分. Pāli: aññathābhāvi (subject to alteration).

^[77]. Pāli, S. 35. 160. Jīvakambavane; 35. 100. Paṭisallānā.

^[78]. In the Pāli version, this grove is located at Rājagṛha: Rājagahe... Jīvakambavane.

^[79]. The expedient of meditative contemplation 方便禪思: diligently practicing in a secluded place, applying oneself single-mindedly to contemplative meditation. Pāli: paṭisallāne bhikkhave yogam āpajjatha.

^[80]. Manifest knowledge as it truly is 如實知顯現. Pāli: yathābhūtaṃ pakkhayati, it becomes manifest truthfully (as it really is).

^[81]. Pāli, S. 35. 159. Jīvakambavane; 35. 99. Samādhi.

^[82]. See n. 69, sūtra 203.

^[83]. Pāli: samāhito bhikkhave bhikkhu yathābhūtaṃ pajānāti, bhikkhus, a bhikkhu whose mind is concentrated understands things as they truly are.

^[84]. Pāli, S. 35. 10-12. Anicca, etc.

^[85]. See n. 69, sūtra 203.

^[86]. Chinese: tending toward disenchantment 向厭; Yin Shun emends this to: tending toward cessation 向滅, proceeding toward complete cessation.

^[87]. Pāli, two suttas: S. 35. 8: Dukkham; 35. 9: Anattā.

^[88]. Pāli, three suttas: S. 35. 10: Bāhirāniccā; 35. 11: Bāhirādukkhā; 35. 12: Bāhirānattā.

^[89]. Pāli, S. 35. 71-73. Chaphassāyatanikā (The Six Bases of Contact).

^[90]. See n. 69, sūtra 203.

^[91]. Pāli, S. 35. 135. Saṅgayha (Clinging).

^[92]. See n. 69, sūtra 203.

^[93]. Pāli: lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya, bhikkhus, this is a gain for you; this is a great gain for you. Bhikkhus, you have obtained the opportunity to live the holy life.

^[94]. The Six Bases of Contact 六觸入處, the name of a hell. Pāli: diṭṭhā mayā bhikkhave chaphassāyatanikā nāma nirayā. Bhikkhus, I have seen a hell named the Six Bases of Contact.

^[95]. Pāli: chaphassāyatanikā nāma saggā.

^[96]. Pāli, S. 35. 117. Lokakāmaguṇa.

^[97]. See n. 69, sūtra 203.

^[98]. In the original: anuttarā-samyak-saṃbodhi 阿耨多羅三藐三菩提.

^[99]. Pāli: se āyatane veditabbe, these bases should be fully understood.

^[100]. Pāli: cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, the eye ceases and the perception of forms ceases.

^[101]. Heedfulness. Pāli, S. 35. 134. Devadahakhaṇa.

^[102]. Pāli: nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, bhikkhus, I do not say that all bhikkhus must practice heedfulness regarding the six bases of contact.

^[103]. Chinese: fetter of existence 有結, referring to the afflictions that lead to rebirth. Pāli: bhavasaṃyojana.

^[104]. Pāli, S. 35. 92. Dvayaṃ.

^[105]. Pāli: aham etaṃ dvayaṃ paccakhāya aññaṃ dvayaṃ paññapessamī ti, “Having rejected this pair, I shall proclaim another pair.”

^[106]. Pāli, S. 35. 93. Dvayaṃ.

^[107]. Pāli, S. 35. 88. Puṇṇa.

^[108]. Chinese: visible in the present, ardent, not delayed in time, rightly leading onward, to be seen here and now, and personally realized 現法, 熾然, 不待時, 正向, 即此見, 緣自覺; qualities of the true Dharma. The fixed Pāli formula is: svākkhāto bhagavatā dhammo sandiṭṭhikio akāliko ehi-passiko opnayiko paccattaṃ veditabbo viññuhī ti. Chinese translation, Prakaraṇapāda Śāstra, fascicle 2: well proclaimed, directly visible, without fever, timely, guiding, closely observable, inwardly realized by the wise; compare the Yogācārabhūmi Śāstra, fascicle 8 (Taishō 30, p. 766c): directly visible, without burning heat, timely, guiding, to be seen only here, and inwardly realized.

^[109]. Awareness 覺知, that is, what is felt or experienced. Pāli: vedayita.

^[110]. The Dharma visible here and now 現見法, rendered above in Chinese as “visible in the present.” Pāli: sandiṭṭhiko.

^[111]. Pāli, S. 35. 188. Samudda.

^[112]. Pāli: cakkhuviññeyyā rūpā iṭṭhā (...) kāmūpasaṃhitā, forms cognizable by the eye, desirable... connected with sensual desire. The Chinese version reads: kammūpasaṃhitā, connected with karma.

^[113]. Pāli: tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhutā, like a tangled skein of thread, like a matted mass covered over, like muñja grass and pabbaja grass.

^[114]. Pāli, S. 35. 187. Samudda.

^[115]. Pāli: tassa rūpamayo vego, its swift current is composed of forms.

^[116]. Pāli, S. 35. 106. Dukkha.

^[117]. The path of the arising of suffering and the path of the cessation of suffering 苦集道跡, 苦滅道跡. Pāli: dukkhassa bhikkhave samadayañ ca atthaṅgamañ ca dessāmi, I shall teach the arising and subsiding (origination and complete cessation) of suffering.

^[118]. Pāli, S. 35. 146. Sappāya (conducive practice).

^[119]. The path leading to nirvana 涅槃道跡. Pāli: nibbānasappāyaṃ vo bhikkhace paṭipadaṃ dessāmi, I shall teach you the path conducive to the realization of nirvana.

^[120]. The analogous (closely resembling) path leading to nirvana. Pāli, S. 35. 147-149. Sappāya.

^[121]. In the original: impermanent 無常; Yin Shun emends this to: not-self 非我.

^[122]. Pāli, S. 35. 26-27. Parijāna.

^[123]. Knowing the Dharma and discerning the Dharma 知法, 識法. The Pāli version has: anabhijānaṃ, aparijānaṃ: not directly knowing (clearly cognizing), not fully understanding (comprehensively cognizing).

^[124]. Pāli, see sūtra 222.

^[125]. Pāli, S. 35. 24-25. Pahāna.

^[126]. Chinese: all phenomena of desire 一切欲法. The Pāli version has: sabbappahānāya vo bhikkhave dhammaṃ dessāmi, bhikkhus, I shall teach you the Dharma for the complete abandonment of all things.

^[127]. Pāli, see sūtra 224.

^[128]. That is, discriminative clinging. Pāli, S. 35. 90-91. Eja (agitation, being stirred by temptation).

^[129]. Pāli: ejā, agitation. The Pāli commentary says that ejā means taṇhā (craving).

^[130]. Chinese: not conceiving pleasure in the characteristic of pleasure 不計樂相樂; see sūtra 227. Pāli: tasmimpi na maññeyya taṃ meti na maññeyya: one should not conceive in regard to this (pain or pleasure), nor conceive on the basis of it, nor conceive, “It is mine.”

^[131]. Pāli, see sūtra 226.

^[132]. Conceiving is a disease 計者是病. Pāli: ejā bhikkhave rogo ejā gaiḍo ejā sallaṃ, passionate agitation (being stirred by sensual desire) is a disease; passionate agitation is a thorn; passionate agitation is a poisoned arrow. See n. 129, sūtra 226 above.