雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 230. TAM-DI-LY-ĐỀ (1)[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, a bhikshu named Tam-di-ly-đề went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He addressed the Buddha:

“Blessed One, there is what is called the world. What, then, is called the world?”

The Buddha said to Tam-di-ly-đề:

“The eye, forms, eye-consciousness, eye-contact, and the inwardly experienced feelings of painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling that arise conditioned by eye-contact; the ear, nose, tongue, body, mind, mental objects, mind-consciousness, mind-contact, and the inwardly experienced feelings of painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling that arise conditioned by mind-contact—this is called the world. Why is this so? With the arising of the six ayatanas, contact arises, and so on, up to the arising of this entire great mass of suffering.

“Tam-di-ly-đề, if there were no eye, no forms, no eye-consciousness, no eye-contact, and no inwardly experienced feelings of painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling arising conditioned by eye-contact; if there were no ear, nose, tongue, body, mind, mental objects, mind-consciousness, mind-contact, and no inwardly experienced feelings of painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling arising conditioned by mind-contact, then there would be no world, nor would the world be designated.^[2] Why is this so? With the cessation of the six ayatanas, contact ceases, and so on, up to the cessation of this entire great mass of suffering.”

When the Buddha had spoken this sutra, the bhikshu Tam-di-ly-đề heard what the Buddha had taught, rejoiced, and respectfully put it into practice.

As with the world, so too should this be taught concerning sentient beings.

SUTRA 231. TAM-DI-LY-ĐỀ (2)[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, a bhikshu named Tam-di-ly-đề went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He addressed the Buddha:

“Blessed One, there is what is called the world. What, then, is called the world?”

The Buddha said to Tam-di-ly-đề:

“Being fragile and subject to disintegration,^[4] it is called the world. What is fragile and subject to disintegration?[5“Tam-di-ly-đề, the eye is a phenomenon that is fragile and subject to disintegration. Forms, eye-consciousness, eye-contact, and the inwardly experienced feelings of painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling that arise conditioned by eye-contact—all of them are fragile and subject to disintegration. The same is true of the ear, nose, tongue, body, and mind. Thus, because it is fragile and subject to disintegration, it is called the world.”

When the Buddha had spoken this sutra, the bhikshu Tam-di-ly-đề heard what the Buddha had taught, rejoiced, and respectfully put it into practice.

SUTRA 232. EMPTY[6]

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, a bhikshu named Tam-di-ly-đề went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He addressed the Buddha:

“Blessed One, it is said, ‘The world is empty.’ What, then, is meant by ‘the world is empty’?”

The Buddha said to Tam-di-ly-đề:

“The eye is empty; it is empty of anything permanent, everlasting, and unchanging; it is empty of anything belonging to a self.^[8] Why is this so? Because its nature is inherently thus. Forms, eye-consciousness, eye-contact, and the inwardly experienced feelings of painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling that arise conditioned by eye-contact—all of them are also empty; they are empty of anything permanent, everlasting, and unchanging, and empty of anything belonging to a self. Why is this so? Because their nature is inherently thus. The same is true of the ear, nose, tongue, body, and mind. This is called the empty world.”

When the Buddha had spoken this sutra, the bhikshu Tam-di-ly-đề heard what the Buddha had taught, rejoiced, and respectfully put it into practice.

SUTRA 233. THE WORLD[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 bhikshus:

“I shall now teach about the world, the arising of the world, the cessation of the world, and the path leading to the cessation of the world. Listen and consider it carefully.

“What is the world? It is the six internal ayatanas. What are the six? The internal ayatana of the eye, and the internal ayatanas of the ear, nose, tongue, body, and mind.

“What is the arising of the world? It is craving for future existence, accompanied by passion and delight, seeking rebirth here and there.^[10]

“What is the cessation of the world? It is when craving for future existence, accompanied by passion and delight and seeking rebirth here and there, has been completely abandoned without remainder, relinquished, cast off, utterly ended, freed from desire, extinguished, pacified, and brought to rest.

“What is the path leading to cessation? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

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

SUTRA 234. THE BOUNDARY OF THE WORLD[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 bhikshus:

“I do not say that anyone can reach the ultimate boundary of the world by traveling.^[12] Nor do I say that, without reaching the ultimate boundary of the world, one can attain the ultimate end of suffering.”

Having spoken thus, he entered his chamber to meditate.

After the Blessed One had departed, a large number of bhikshus discussed the matter among themselves:

“The Blessed One has just given this teaching in brief: ‘I do not say that anyone can reach the ultimate boundary of the world by traveling. Nor do I say that, without reaching the ultimate boundary of the world, one can attain the ultimate end of suffering.’ Having spoken thus, he entered his chamber to meditate. We do not yet clearly understand the meaning of the teaching that the Blessed One gave in brief. Who among you can explain to us in full the meaning of the teaching that the Blessed One gave in brief?”

They further said:

“Only the Venerable Ānanda is intelligent, wise, and able to retain everything in memory. He constantly attends upon the Blessed One and is praised by the Blessed One and wise practitioners of the holy life as being learned. He can explain to us in full the meaning of the teaching that the Blessed One gave in brief. Let us go to the Venerable Ānanda and ask him to explain it.”

Then the large number of bhikshus went to the Venerable Ānanda. After exchanging greetings, they sat to one side and related the entire matter above, asking the Venerable Ānanda about it.

The Venerable Ānanda then said to the bhikshus:

“Listen and consider it carefully, and I shall explain it for you, venerable ones. Whether it is the world, the designation of the world, the cognition of the world, the expressions of the world, or the verbal formulations of the world, all these are included within the reckoning of the world.^[13] Venerable ones, the eye is the world, the designation of the world, the cognition of the world, the expressions of the world, and the verbal formulations of the world; all these are included within the reckoning of the world.

The same is true of the ear, nose, tongue, body, and mind. Regarding the six ayatanas, a learned noble disciple should know as they truly are their arising, their cessation, their gratification, their danger, and the escape from them. Such a learned noble disciple is said to have reached the end of the world, to know the world and the burden of the world,^[14] and to have gone beyond the world.”

The Venerable Ānanda then spoke this verse:

Not by traveling on foot

Does one reach the world’s far shore.

Without reaching the world’s far shore,

Then one is not freed from suffering.

Therefore the Muni,

The Knower of the World^[15],

Has reached the world's far shore,

His holy life fully established.

The far shore of the world can only

Be clearly known through right wisdom.

Through awakened wisdom one comprehends the world,

And thus is said to have crossed to the farther shore.

“Thus, Venerable Ones, the Blessed One has just taught the Dharma in brief and then entered his chamber to meditate. I shall now explain it fully and in detail for the Venerable Ones.”

When Venerable Ananda had delivered this teaching, the many bhikkhus, having heard his words, rejoiced and respectfully put them into practice.

SUTRA 235. DWELLING NEARBY[16]

Thus have I heard:

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

“To have a teacher and a disciple dwelling nearby is suffering for one who lives in solitude. To have neither a teacher nor a disciple dwelling nearby is happiness for one who lives in solitude^[17]. What does it mean that having a teacher and a disciple dwelling nearby is suffering for one who lives in solitude? With the eye as condition, one sees forms, and evil, unwholesome thoughts^[18] arise, accompanied by craving, anger, and delusion. If a bhikkhu follows these states, this is called having a teacher^[19]; if he abides close beside them, this is called being a disciple dwelling nearby^[20]. It is likewise with the ear, nose, tongue, body, and mind.

“Thus it is said that having a teacher and a disciple dwelling nearby is always suffering for one who lives in solitude.

“What does it mean that having neither a teacher nor a disciple dwelling nearby is always happiness for one who lives in solitude? With the eye as condition, one sees forms, and evil, unwholesome thoughts accompanied by craving, anger, and delusion arise, but this bhikkhu does not follow them. This is called having no teacher. If he does not rely upon them and abide in them, this is called having no disciple dwelling nearby. This is called having neither a teacher nor a disciple dwelling nearby and always being happy in the solitary life.

“If a bhikkhu has neither a teacher nor a disciple dwelling nearby, I say that this person has fulfilled the holy life. Why? A bhikkhu who has neither a teacher nor a disciple dwelling nearby has established the holy life under me and is capable of rightly bringing suffering to complete cessation, reaching the ultimate end of suffering.”

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

SUTRA 236. DWELLING WITH ALMS-ROUND PURIFIED[21]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika's Park, in the Jeta Grove, in the country of Sravasti. Then, early in the morning, Venerable Sariputra put on his robe, took his bowl, and entered the city of Sravasti to seek alms. After completing his alms-round, he returned to the monastery, put away his robe and bowl, and washed his feet. Taking his sitting mat, he entered the forest to meditate during the midday rest. When his meditation was finished, Venerable Sariputra went to the Buddha, bowed at his feet, and sat to one side. The Buddha then asked Sariputra:

“Where have you come from?”

Sariputra replied:

“Blessed One, I have come from meditating during the midday rest in the forest.”

The Buddha asked Sariputra:

“In what meditation did you enter and abide today?”

Sariputra said to the Buddha:

“Today, while in the forest, I entered and abided in the samadhi of emptiness^[22].”

The Buddha said to Sariputra:

“Excellent! Excellent, Sariputra! Today you entered and meditated in the meditative dwelling of an elder^[23]. If bhikkhus wish to enter the meditation of an elder, they should train thus:

“When entering the city, going on alms-round, or leaving the city, they should reflect in this way: ‘Today, when my eyes saw forms, did desire, affection, delight, thought, or attachment arise?’ Sariputra, when a bhikkhu examines himself in this way, if loving thoughts and attachment toward forms are present in eye-consciousness, then, in order to abandon what is evil and unwholesome, he should arouse resolute diligence and be able to firmly bind his mindfulness in training. It is as though a person's head and clothing were on fire: wishing to extinguish the flames completely, he would have to arouse vigorous and determined effort to put them out. This bhikkhu should do likewise: he should arouse resolute diligence and firmly bind his mindfulness in training.

“If, when examining himself—whether on the road, seeking alms in a village, or leaving the village—a bhikkhu finds that at that very time there are no loving thoughts or attachment toward forms in his eye-consciousness, then, taking joy and delight in this wholesome root as his aspiration, he should diligently cultivate with mindfulness firmly established by day and by night. This is called a bhikkhu whose alms-round is purified while walking, standing, sitting, and lying down. Therefore, this sutra is called ‘Dwelling with Alms-Round Purified.’”

When the Buddha had spoken this sutra, Venerable Sariputra, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 237. VAISALI[24]

Thus have I heard:

At one time, the Buddha was staying in the Hall of the Gabled Pavilion beside the Monkey Pond at Vaisali. At that time, a householder named Uggata^[25] went to the Buddha, bowed at the Buddha's feet, sat to one side, and said to the Buddha:

“Why does one bhikkhu attain nirvana in this very life, while another bhikkhu does not attain nirvana in this very life?”

The Buddha told the householder:

“If a bhikkhu has loving thoughts and attachment toward forms cognized by the eye, then, because of those loving thoughts and attachment, he continually depends upon consciousness and is bound and held fast by it. Therefore, he cannot attain nirvana in the present life. It is likewise with the ear, nose, tongue, body, and mind.

“If a bhikkhu has no loving thoughts or attachment toward forms cognized by the eye, then, because he has no loving thoughts or attachment, he does not depend upon consciousness. Because he is not affected, does not cling, and does not grasp, such a bhikkhu attains nirvana in the present life. It is likewise with the ear, nose, tongue, body, and mind.

“Therefore, householder, one bhikkhu attains nirvana in this very life, while another bhikkhu does not attain nirvana in this very life.”

The Sutra of the Householder's Question, the Sutra of Ananda's Question, and the sutra spoken by the Buddha for the bhikkhus also teach as above.

SUTRA 238. CAUSES AND CONDITIONS

Thus have I heard:

At one time, the Buddha was staying in the Hall of the Gabled Pavilion beside the Monkey Pond at Vaisali. At that time, a bhikkhu went to the Buddha, bowed at the Buddha's feet, sat to one side, and said to the Buddha:

“Blessed One, through what cause and what condition does eye-consciousness arise? And through what causes and conditions do ear-, nose-, tongue-, body-, and mind-consciousness arise?”

The Buddha told the bhikkhu:

“With the eye and forms as conditions, eye-consciousness arises. Why is this? Whenever eye-consciousness arises, all of it has the eye and forms as its causes and conditions. The ear and sounds serve as causes and conditions; the nose and odors serve as causes and conditions; the tongue and flavors serve as causes and conditions; and with the mind and dharmas as causes and conditions, mind-consciousness arises. Why is this? Whatever mind-consciousness there may be, all of it arises with the mind and dharmas as its causes and conditions.

“Bhikkhu, this is called eye-consciousness arising through causes and conditions, and so on through mind-consciousness arising through causes and conditions.”

When the Buddha had spoken this sutra, that bhikkhu, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

SUTRA 239. FETTERS[26]

Thus have I heard:

At one time, the Buddha was staying in the Hall of the Gabled Pavilion beside the Monkey Pond at Vaisali. At that time, the Blessed One addressed the bhikkhus:

“I shall now teach the phenomena that are bound and the fetter that binds^[27].

“What are the phenomena bound by fetters? They are the eye and forms, the ear and sounds, the nose and odors, the tongue and flavors, the body and tangibles, and the mind and dharmas. These are called the phenomena bound by fetters.

“What is the fetter? It is sensual craving^[28]. This is called the fetter.”

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

SUTRA 240. GRASPING[29]

Thus have I heard:

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

“Now I shall teach the phenomena that are grasped and the phenomenon of grasping.

“What are the phenomena that are grasped? They are the eye and forms, the ear and sounds, the nose and odors, the tongue and flavors, the body and tangibles, and the mind and mental phenomena. These are called the phenomena that are grasped.

“What is the phenomenon of grasping? It is sensual craving. This is called the phenomenon of grasping.”

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

SUTRA 241. BURNING HEAT[30]

Thus have I heard:

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

“An ignorant, untaught ordinary person would be better off heating a copper rod in a fire and then cauterizing his own eye until it burns than allowing eye-consciousness to grasp the characteristics of a form and cling to its beautiful appearance. Why is this? Because by grasping the characteristics of a form and clinging to its beautiful appearance, he will fall into an evil realm, sinking like an iron ball.

“An ignorant, untaught ordinary person would be better off heating an iron awl until it is red-hot and boring through his own ear than using ear-consciousness to grasp a sound and cling to its pleasing quality. Why is this? Because if ear-consciousness grasps a sound and clings to its pleasing quality, then, when his body breaks up and his life ends, he will fall into an evil realm, sinking like an iron ball.

“An ignorant, untaught ordinary person would be better off cutting off his own nose with a sharp blade than using nose-consciousness to grasp an odor and cling to its fragrance. Why is this? Because if he grasps an odor and clings to its fragrance, then, when his body breaks up and his life ends, he will fall into an evil realm, sinking like an iron ball.

“An ignorant, untaught ordinary person would be better off cutting off his own tongue with a sharp blade than using tongue-consciousness to grasp a flavor and cling to its delicious taste. Why is this? Because if he grasps a flavor and clings to its delicious taste, then, when his body breaks up and his life ends, he will fall into an evil realm, sinking like an iron ball.

“An ignorant, untaught ordinary person would be better off having his body pierced with a hard iron rod or a sharp-pointed spear than using body-consciousness to grasp contact and cling to its pleasant sensation. Why is this? Because if he grasps contact and clings to its pleasant sensation, then, when his body breaks up and his life ends, he will fall into an evil realm, sinking like an iron ball.

“Bhiksus, delighting in sleep is the activity of a fool, the life of a fool, and is without benefit or merit^[31]. Yet, bhiksus, it would be better to remain deeply asleep than to give rise to thoughts concerning those forms^[32]. If such thoughts arise, they will produce fetters and disputes, and may cause people to engage in unrighteous deeds that bring neither benefit nor happiness to devas and humans^[33].

“That learned noble disciple should train thus: ‘I would now be better off heating an iron spear until it is red-hot and thrusting it into my eye than allowing eye-consciousness to pursue the characteristics of forms, for then I would certainly fall into the three evil realms and undergo suffering for a long time. From this day onward, I must contemplate rightly and observe that the eye is impermanent, conditioned, and a phenomenon that arises dependent upon mental conditions.

Forms, eye-consciousness, eye-contact, and the internally experienced painful, pleasant, and neither-painful-nor-pleasant feelings that arise due to eye-contact—all of them are impermanent, conditioned, and phenomena that arise dependent upon mental conditions. One should train in the same way regarding the ear, nose, tongue, and body sense bases. I would be better off having my body pierced by an iron spear than allowing body-consciousness to grasp contact and cling to its pleasant sensation, thereby falling into the three evil realms.

From this day onward, I must contemplate rightly and observe that the body is an impermanent conditioned phenomenon, arising dependent upon mental conditions. Tangibles, body-consciousness, body-contact, and the internally experienced painful, pleasant, and neither-painful-nor-pleasant feelings that arise due to body-contact are likewise impermanent, conditioned, and phenomena that arise dependent upon mental conditions.’

“A learned noble disciple should train thus: ‘Delighting in sleep is the activity of a fool, the life of one without benefit or merit. I shall not delight in sleep, nor shall I give rise to thoughts. If thoughts arise, they will produce fetters and disputes, causing people to perform unrighteous deeds that bring neither benefit nor happiness.’

“When a learned noble disciple contemplates in this way, disenchantment arises toward the eye. Disenchantment also arises toward forms, eye-consciousness, eye-contact, and the internally experienced painful, pleasant, and neither-painful-nor-pleasant feelings that arise due to eye-contact. Because of disenchantment, he becomes dispassionate; through dispassion, he is liberated, and he has the knowledge and vision of liberation: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’ It is likewise with the ear, nose, tongue, body, and mind.”

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

SUTRA 242. KNOWLEDGE[34]

Thus have I heard:

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

“If one does not fully understand the eye, does not comprehend it, does not completely abandon it, and does not become dispassionate toward it, one cannot rightly bring suffering to an end. If one fully understands the eye, comprehends it, completely abandons it, and becomes dispassionate toward it, one can rightly bring suffering to an end.”

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

As in the four sutras concerning the eye, so too, through the mind, the twenty-four sutras are taught in the same way.

SUTRA 243. SAVORING[35]

Thus have I heard:

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

“Bhiksus, if a sramana or brahmin savors the eye, you should know that this sramana or brahmin is not free from Mara’s hand, but is bound by Mara and has fallen into Mara’s bondage. It is likewise with the ear, nose, tongue, body, and mind. If any sramana or brahmin does not savor the eye, you should know that this sramana or brahmin does not follow Mara, has escaped from Mara’s hand, and has not fallen into Mara’s bondage.”

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

As with savoring sweetness, so too are rejoicing, praising, becoming defiled by attachment, firmly abiding, loving, and envying taught in the same way. As with the seven sutras on the internal ayatanas, so too are the seven sutras on the external ayatanas taught in the same way.

SUTRA 244. MARA’S HOOKS[36]

Thus have I heard:

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

“There are six hooks of Mara. What are the six? Forms savored by the eye are a hook of Mara. Sounds savored by the ear are a hook of Mara. Odors savored by the nose are a hook of Mara. The tongue’s attachment to the sweetness of flavors is a hook of Mara. Tangibles savored by the body are a hook of Mara. Mental phenomena savored by the mind are a hook of Mara. If any sramana or brahmin allows the eye to savor the sweetness of forms, you should know that this sramana or brahmin has been hooked in the throat by Mara’s hook and has no freedom with regard to Mara.”

The teachings on impurity and purity are also explained in detail as above.

SUTRA 245. THE FOUR CLASSES OF DHARMAS[37]

Thus have I heard:

At one time, the Buddha was dwelling in the village of Điều phục bác ngưu, in Câu-lưu-sấu^[38]. At that time, the Blessed One said to the bhikkhus:

“Now I shall teach you a Dharma whose words are skillful at the beginning, skillful in the middle, and skillful at the end; whose meaning is skillful and whose expression is skillful; which is pure, immaculate, and reveals the perfectly pure holy life. It is the discourse on the ‘Dharma in Four Categories.’ Listen carefully and reflect well; I shall explain it for you.

“What is the discourse on the Dharma in Four Categories? There are forms cognizable by the eye that are lovable, memorable, pleasing, and enticing. Having seen them, a bhikkhu delights in them, praises them, takes pleasure in them, and clings tightly to them. There are forms cognizable by the eye that are unlovable, not memorable, neither pleasing nor enticing, but only painful and repulsive. Having seen them, a bhikkhu becomes angry and displeased. Such bhikkhus do not attain freedom from Māra’s dominion,... and even will not be liberated from Māra’s bonds. The same applies to the ear, nose, tongue, body, and mind.

“There are forms cognizable by the eye that are lovable, memorable, pleasing, and enticing. Having seen them, a bhikkhu does not delight in them, does not praise them, does not take pleasure in them, and does not cling tightly to them. There are forms cognizable by the eye that are unlovable, not memorable, neither pleasing nor enticing, but only painful and repulsive. Having seen them, a bhikkhu does not become angry or displeased. Such a bhikkhu is not subject to Māra’s dominion,... and even becomes liberated from all Māra’s bonds. The same applies to the ear, nose, tongue, body, and mind. This is called the bhikkhu’s discourse on the Dharma in Four Categories.”

SUTRA 246. SEVEN YEARS[39]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha^[40]. Then, early in the morning, the Blessed One put on his robe, took up his bowl, and entered the city of Rājagṛha to seek alms. At that time,^[41] Māra Pāpīyān thought, “Early this morning, the ascetic Gautama has put on his robe, taken up his bowl, and entered the city of Rājagṛha to seek alms. I should now go there and disturb his resolve for the Path.” Māra Pāpīyān then transformed himself into a cart driver. Holding a whip and searching for an ox, dressed in tattered clothes, with disheveled hair, cracked hands and feet, and an ox-whip in his hand, he approached the Blessed One and asked:

“Gautama, have you seen my ox anywhere?”

The Blessed One immediately thought, “This is the evil Māra, who has come to disturb me.” He then said to Māra:

“Evil Māra, where is there an ox? What need have you of an ox?”

Māra then thought, “The ascetic Gautama knows that I am Māra.” He therefore said to the Buddha:

“Gautama, the eye’s contact-base is the vehicle I ride. The contact-bases of the ear, nose, tongue, body, and mind are the vehicles I ride.”

He further asked:

“Gautama, where do you wish to go?”

The Buddha said to the evil Māra:

“You possess the eye’s contact-base and the contact-bases of the ear, nose, tongue, body, and mind. Where there is no eye’s contact-base and no contact-base of the ear, nose, tongue, body, or mind, you cannot reach that place. That is where I am going.”

Then Māra Pāpīyān spoke this verse:

Wherever there is always a self,

All those things belong to me;

Everything belongs to me.

Where can Gautama go?

The Blessed One replied in verse:

If anyone declares there is a self,

His assertion of self is wrong.

Know this, Pāpīyān:

You have trapped yourself in an impasse.

Māra again spoke in verse:

If you say you know the path

That safely leads to nirvana,

Then go there by yourself;

Why trouble to instruct others?

The Blessed One replied in verse:

If those who have escaped Māra

Ask the way to the shore of awakening,

I teach them the path of equanimity,

True and wholly without error.

Cultivating heedfulness,

They are forever free of Māra’s dominion.

Māra again spoke in verse:

There was a stone resembling a lump of flesh;

A hungry crow came, wishing to eat it.

It thought it soft and delicious

And wished to fill its empty belly.

But in the end it found no such flavor;

Its beak broken, it flew away.

I am now just like that crow,

And Gautama is like that stone;

Having gained nothing, I depart in shame.

Like a crow flying through the sky,

Its heart filled with bitter sorrow,

He swiftly vanished from his course.

SUTRA 247. HABITUAL ASSOCIATION

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha. At that time, the Blessed One said to the bhikkhus:

“If any ascetic or brahmin allows the eye habitually to associate with^[42] forms, he falls under Māra’s dominion and will not be liberated from Māra’s bonds. The same applies to the ear, nose, tongue, body, and mind. If any ascetic or brahmin does not allow the eye habitually to associate with forms, he does not fall under Māra’s dominion and will become liberated from Māra’s bonds. The same applies to the ear, nose, tongue, body, and mind.”

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

As with the discourse on habitual association, so too were bondage, defilement, sweetness, neighborhood and vicinity, being commanded, being tightly bound, what belongs to the self, seeking, craving, unmixed attachment, and deep affection that is not relinquished taught in the same way as above.[43

SUTRA 248. CUNDA

Thus have I heard:

At one time, the Buddha was staying in the Cock Grove^[44] in the country of Pāṭaliputra^[45]. At that time, Venerable Ānanda went to Venerable Mahācunda^[46]. After they had exchanged greetings, he sat to one side. Venerable Ānanda then said to Venerable Cunda:

“There are matters I wish to ask about. Does the Venerable have time to answer them?”

Venerable Cunda said to Venerable Ānanda:

“Ask whatever you wish, worthy sir. If I know, I shall answer.”

Venerable Ānanda asked Venerable Cunda:

“As the Blessed One, the Tathāgata, the Worthy One, the Perfectly Awakened One, the Knower and Seer, has taught, material form produced by the four great elements is designated and revealed as not-self. Has the Tathāgata, the Perfectly Awakened One, the Knower and Seer, also taught that consciousness is not-self^[47]?”

Venerable Cunda said to Venerable Ānanda:

“Venerable sir, you are foremost in learning. I have come from afar to see you precisely because I wished to ask about this Dharma. Today, Venerable sir, please explain this meaning to me.”

Venerable Ānanda asked Cunda:

“I shall now question you; answer as you see fit. Venerable Cunda, when there are the eye and forms, is there eye-consciousness?”

He replied:

“Yes.”

Venerable Ānanda again asked:

“Does eye-consciousness arise dependent upon the eye and forms?”

He replied:

“That is so.”

Venerable Ānanda again asked:

“Eye-consciousness arises dependent upon the eye and forms. Are these causes and conditions permanent or impermanent?”

He replied:

“They are impermanent.”

Venerable Ānanda again asked:

“These causes and conditions give rise to eye-consciousness. Since these causes and conditions are impermanent and subject to change, can that consciousness remain?”

He replied:

“No, Venerable sir.”

Venerable Ānanda again asked:

“What do you think, Venerable sir? Since the arising and cessation of that phenomenon can be known, does a learned noble disciple regard it as self, as other than self, or as existing within each other?”

He replied:

“No, Venerable Ānanda.”

Venerable Ānanda again asked:

“What do you think, Venerable sir? With regard to the ear, nose, tongue, body, and mind and mental objects: when there are mind and mental objects, is there mind-consciousness?”

He replied:

“There is.”

Venerable Ānanda again asked:

“Does mind-consciousness arise dependent upon mind and mental objects?”

He replied:

“That is so.”

Venerable Ānanda again asked:

“If mind-consciousness arises with mind as condition and mental objects as its objects, are these causes and conditions permanent or impermanent?”

He replied:

“They are impermanent.”

Venerable Ānanda again asked:

“Whether through causes or conditions, mind-consciousness arises. Since these causes and conditions are impermanent and subject to change, can mind-consciousness remain?”

He replied:

“No.”

Venerable Ānanda again asked:

“What do you think, Venerable sir? Since the arising and cessation of this phenomenon can be known, does a learned noble disciple regard it as self, as other than self, or as existing within each other?”

He replied:

“No, Venerable Ananda.”

Venerable Ananda said to Venerable Chunda:

“Therefore, Venerable Sir, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows and Sees, has declared that consciousness is also impermanent.

“It is like a man who enters the mountains carrying an axe and sees a banana tree. Thinking it might be useful, he cuts it down at the root, removes the leaves, and peels away the sheaths in search of its heartwood. Yet even after peeling it to the very end, he finds nothing solid anywhere.

In the same way, a well-learned noble disciple rightly contemplates eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. When he rightly contemplates them, there is nothing to grasp. 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 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 those two noble ones had spoken this Dharma, they both rejoiced, and each returned to his own dwelling.

SUTRA 249. KAUSTHILA (1)[48]

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 Ananda went to Venerable Sariputra and said to him:

“I have some questions I wish to ask. Would the Venerable One have time to explain them to me?”

Venerable Sariputra said:

“Ask whatever you wish. If I know the answer, I will reply.”

Venerable Ananda asked Venerable Sariputra:

“After the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, does anything remain?”

Venerable Sariputra said to Venerable Ananda:

“Do not ask: ‘After the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, does anything remain?’”

Venerable Ananda again asked Venerable Sariputra:

“After the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, does nothing remain?”

Venerable Sariputra replied to Venerable Ananda:

“Nor should you ask: ‘After the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, does nothing remain?’”

Venerable Ananda again asked Venerable Sariputra:

“After the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, does something both remain and not remain, or does something neither remain nor not remain?”

Venerable Sariputra replied to Venerable Ananda:

“Here, too, you should not ask: ‘After the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, does something both remain and not remain, or does something neither remain nor not remain?’”

Venerable Ananda again asked Venerable Sariputra:

“According to what the Venerable One has said, after the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, one should not say that something exists; one should not say that nothing exists; one should not say that something both exists and does not exist; and one should not say that something neither exists nor does not exist. What, then, is the meaning of these words?”

Venerable Sariputra told Venerable Ananda:

“‘After the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, does anything remain?’ These are false and delusive words. ‘Does nothing remain?’ These, too, are false and delusive words. ‘Does something both remain and not remain?’ These, too, are false and delusive words. ‘Does something neither remain nor not remain?’ These, too, are false and delusive words. If one says that after the six bases of contact have been completely abandoned, dispassionately relinquished, extinguished, and brought to tranquility, one becomes separated from all falsehood and attains nirvana, these are the teachings of the Buddha.”

At that time, the two noble ones both rejoiced, and each returned to his own dwelling.

SUTRA 250. KAUSTHILA (2)[49]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, the Karanda Squirrel Sanctuary, at Rajagriha.

At that time, Venerable Sariputra and Venerable Mahakausthila were both dwelling on Mount Grdhrakuta.

In the afternoon, after rising from meditation, Venerable Mahakausthila went to Venerable Sariputra. They exchanged greetings, and then he sat to one side and said to Venerable Sariputra:

“I have a question I wish to ask. Would the worthy one have time to answer it?”

Venerable Sariputra replied:

“Ask whatever you wish. If I know the answer, I will reply.”

Venerable Mahakausthila asked Venerable Sariputra:

“Venerable Sariputra, what do you think? Does the eye bind forms,^[50] or do forms bind the eye? Regarding the ear and sounds, the nose and odors, the tongue and flavors, the body and tangibles, and the mind and dharmas: does the mind bind dharmas, or do dharmas bind the mind?”

Venerable Sariputra replied to Venerable Mahakausthila:

“It is not the eye that binds forms, nor is it forms that bind the eye; and so forth, it is not the mind that binds dharmas, nor is it dharmas that bind the mind. Venerable Mahakausthila, whatever desire and lust arise between the two—that is the bond.

“Venerable Mahakausthila, suppose two oxen, one black and one white, were yoked together under a single yoke. If someone were to ask, ‘Does the black ox bind the white ox, or does the white ox bind the black ox?’ would such a question be correct?”

He replied:

“No, Venerable Sariputra. It is not the black ox that binds the white ox, nor is it the white ox that binds the black ox. Rather, it is the yoke or the strap around their necks that binds them.”

Venerable Sariputra said:

“In the same way, Venerable Mahakausthila, it is not the eye that binds forms, nor is it forms that bind the eye; and so forth, it is not the mind that binds dharmas, nor is it dharmas that bind the mind. It is desire and lust that bind them. Venerable Mahakausthila, if the eye bound forms, or if forms bound the eye—and so forth, if the mind bound dharmas, or if dharmas bound the mind—then the Blessed One would not have taught people to establish the holy life for the complete ending of suffering.

Because it is not the eye that binds forms, nor forms that bind the eye—and so forth, neither the mind that binds dharmas nor dharmas that bind the mind—the Blessed One teaches people to establish the holy life for the complete ending of suffering. Venerable Mahakausthila, when the Blessed One sees forms with the eye, whether pleasing or displeasing, desire and lust do not arise in him; but when other beings see forms with the eye, whether pleasing or displeasing, desire and lust arise in them.

Therefore, the Blessed One says that desire and lust should be completely abandoned, and then the mind will be liberated. The same applies to the mind and dharmas.”

At that time, the two noble ones both rejoiced, and each returned to his own dwelling.

SUTRA 251. KAUSTHILA (3)[51]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, the Karanda Squirrel Sanctuary, at Rajagriha.

At that time, Venerable Sariputra and Venerable Mahakausthila were both dwelling on Mount Grdhrakuta.

In the afternoon, after rising from meditation, Venerable Mahakausthila went to Venerable Sariputra. They exchanged greetings, and then he sat to one side and said to Venerable Sariputra:

“I have a question I wish to ask. Would the worthy one have time to answer it?”

Venerable Sariputra replied:

“Ask whatever you wish. If I know the answer, I will reply.”

Venerable Mahakausthila asked Venerable Sariputra:

“What is called ignorance? What, then, is ignorance?”

Venerable Sariputra replied:

“It is not knowing. Not knowing is ignorance. Not knowing what? Not knowing as it really is that the eye is impermanent—this is called not knowing. Not knowing as it really is that the eye is a phenomenon subject to arising and cessation—this is called not knowing. The same is true of the ear, nose, tongue, body, and mind. Thus, Venerable Mahā-Kauṣṭhila, with regard to these six bases of contact, not seeing and knowing them as they really are, lacking direct realization^[52], being foolish, unenlightened, and shrouded in darkness—this is called ignorance.”

Venerable Mahā-Kauṣṭhila again asked Venerable Śāriputra:

“What is called knowledge? What, then, is knowledge?”

Venerable Śāriputra replied:

“It is knowing. Knowing is knowledge. Knowing what? Since the eye is impermanent, one knows as it really is that the eye is impermanent. Since the eye is a phenomenon subject to arising and cessation, one knows as it really is that the eye is a phenomenon subject to arising and cessation. The same is also true of the ear, nose, tongue, body, and mind. Venerable Mahā-Kauṣṭhila, with regard to these six bases of contact, knowing and seeing them as they really are, being illumined and awakened, possessing wisdom and direct realization—this is called knowledge.”

Then the two true disciples rejoiced in one another’s words, and each returned to his own place.

SUTRA 252. UPASENA[53]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka Park in Rājagṛha. At that time, there was a bhikṣu named Upasena who was dwelling in the Cool Grove^[54], amid the charnel ground, at the foot of Vulture’s Head Mountain, in the Kalandaka resort near Rājagṛha^[55]. Venerable Upasena was sitting alone in meditation inside a stone cave when a highly venomous snake, about one cubit long, fell from a rock ledge onto his body. Upasena called to Venerable Śāriputra to go and tell the bhikṣus:

“A venomous snake has fallen upon my body. My body is being poisoned. Come quickly and carry my body outside, lest it disintegrate here like a heap of rotten chaff.”

At that time, Venerable Śāriputra was sitting in the shade of a nearby tree. Hearing Upasena’s words, he immediately went to him and said:

“Looking now at your complexion, I see that your faculties remain normal and unchanged. Yet you say that you have been poisoned and ask, ‘Carry my body outside, lest it disintegrate like a heap of rotten chaff.’ How is this to be understood?”

Upasena said to Venerable Śāriputra:

“If someone were to say, ‘The eye is myself and belongs to me. The ear, nose, tongue, body, and mind are myself and belong to me. Forms, sounds, odors, flavors, tangible objects, and mental phenomena are myself and belong to me.

The earth dhātu is myself and belongs to me. The water, fire, air, space, and consciousness dhātus are myself and belong to me. With regard to the form skandha, he clings to the form skandha as myself and belonging to me.

The feeling, perception, formations, and consciousness skandhas are myself and belong to me’—the complexion and faculties of such a person might change. But I am not like that now. The eye is not myself and does not belong to me, and so on through the consciousness skandha, which is not myself and does not belong to me.

Therefore, my complexion and faculties undergo no change.”

Venerable Śāriputra said:

“So it is, Upasena. Since you have forever abandoned self, what belongs to self, and the fetter of self-conceit, completely uprooting them as one cuts off the crown of a palmyra tree, so that they will never arise again in the future, how could your complexion and faculties undergo any change?”

Venerable Śāriputra then went around and helped carry Venerable Upasena’s body out of the cave. Venerable Upasena’s poisoned body was disintegrating like a heap of rotten chaff.

Venerable Śāriputra then spoke these verses:

Having long cultivated the holy life,

And well practiced the Noble Eightfold Path,

He joyfully relinquished the body,

As though casting away a poisoned bowl.

Having long cultivated the holy life,

And well practiced the Noble Eightfold Path,

He joyfully relinquished the body,

Like a sick man freed from illness.

Having long cultivated the holy life,

And well practiced the Noble Eightfold Path,

Like one escaping a burning house,

At death he felt no grief or regret.

Having long cultivated the holy life,

And well practiced the Noble Eightfold Path,

With wisdom he contemplated the world

As though it were decaying grass and wood.

He had nothing further to hope for,

Nor would existence continue again.

After making offerings to Venerable Upasena’s remains, Venerable Śāriputra went to the Buddha, bowed at his feet, and sat to one side. He addressed the Buddha:

“Blessed One, a small but exceedingly venomous snake, as slender as a bamboo eye-treatment stick, fell upon Venerable Upasena’s body, and his body disintegrated like a heap of rotten chaff.”

The Buddha told Śāriputra:

“If Upasena had recited these verses, he would not have been poisoned, nor would his body have disintegrated like a heap of rotten chaff.”

Venerable Śāriputra addressed the Buddha:

“Blessed One, which verses should be recited, and what are their words?”

The Buddha then recited these verses for Śāriputra:

Always show compassion for these beings:

The steadfast Lai-tra-la,

Be compassionate toward Yi-la-ban-na,

And Thi-ba-phat-da-la,

Kham-ba-la and Thuong-ma,

And also Ca-cau-tra.

Together with the dark Cu-dam,

Nan-da and Bat-nan-da,

Show compassion for footless creatures,

And also for those with two feet,

Those with four feet and many feet;

Toward them, too, arouse compassion.

Show compassion for all nāgas,

Those on dry land and those beneath the water.

Love all sentient beings,

Whether fearsome or not fearsome^[56].

May all be at peace and ease,

And be freed from the afflictions of birth.

May all become virtuous;

May none give rise to evil.

Those who always dwell on Vulture’s Head Mountain—

May no evil gather around them.

Fierce snakes, harmful and viciously venomous,

Constantly destroy the lives of beings.

According to these words of truth,

Taught by the unsurpassed Great Teacher,

I now recite these verses,

The true words of the Great Teacher:

None of the various evil poisons

Can harm my body.

Greed, hatred, and delusion

Are the three poisons of the world.

When these three evil poisons

Are forever eradicated, this is called the Buddha Jewel.

The Dharma Jewel extinguishes all poisons,

And the Sangha Jewel does so completely as well.

They destroy evil, fierce poisons,

And embrace and protect good people.

The Buddha destroys every poison;

Now, to destroy snake venom,

He therefore proclaims this mantra:

O-dam-ba-le, dam-ba-le, dam-luc, ba-la-dam-luc, nai-ti, tuc-nai-ti, chi-bat-ti, van-na-di, tam-ma-di, dan-de, ni-la-chi-thi, ba-la-cau-be-o-le, o-ngu-le, tat-ba-ha^[57].

“Śāriputra, if at that time the good son Upasena had recited these verses and chanted these words, the venomous snake certainly would not have fallen upon his body, nor would his body have disintegrated like a heap of rotten chaff.”

Śāriputra addressed the Buddha:

“Blessed One, Venerable Upasena had never heard these verses or these words of the mantra. The Blessed One has only now proclaimed them, chiefly for the benefit of future generations.”

After hearing the Buddha teach this sutra, Venerable Śāriputra rejoiced, paid homage, and withdrew.

SUTRA 253. THE BRAHMIN WOMAN OF THE VIṢṆU-KĀTYĀYANA CLAN^[58]

Thus have I heard:

At one time, Venerable Udāyin^[59] traveled through the country of Kosala, wandering among the people, until he reached the village of Kumbhaṇḍa^[60], where he stayed in the mango grove belonging to a Brahmin woman of the Viṣṇu-Kātyāyana clan.

At that time, some young female disciples of the Brahmin woman of the Viṇṇu-Kaccāyana clan^[61] went to gather firewood in the mango grove. They saw the Venerable Udāyin sitting beneath the shade of a tree, handsome in appearance, his faculties serene, his mind firmly composed, having attained supreme self-mastery. Having seen him, they approached him, exchanged greetings with him, and sat down to one side.

The Venerable Udāyin then taught the Dharma to the young women in various ways and encouraged them, after which he fell silent. Having heard the Venerable One's teaching, the young women rejoiced and delighted in it, rose from their seats, and departed. Carrying the firewood, they returned to the Brahmin woman of the Viṇṇu-Kaccāyana clan.

They set the firewood on the ground, approached her, and said:

“May our preceptress know that in the mango grove there is an ascetic named Udāyin, of the Gotama clan, who is staying there and teaches the Dharma exceedingly well.”

The Brahmin woman of the Viṇṇu-Kaccāyana clan said to the young women:

“Go there and invite the ascetic Udāyin of the Gotama clan to come here tomorrow for a meal.”

The young female disciples obeyed the Brahmin woman of the Viṇṇu-Kaccāyana clan, went to the Venerable Udāyin, and said:

“May the Venerable One know that the Brahmin woman of the Viṇṇu-Kaccāyana clan, our preceptress, invites the Venerable One to come for a meal tomorrow.”

The Venerable Udāyin silently accepted the invitation. Knowing that the Venerable Udāyin had accepted it, the young women returned to the Brahmin woman of the Viṇṇu-Kaccāyana clan and said:

“Venerable preceptress, in obedience to your instruction, we invited the Venerable Udāyin, and the Venerable Udāyin silently accepted the invitation. May our venerable preceptress be informed.”

When the night had passed, early the next morning, the Venerable Udāyin put on his robe, took his bowl, and went to the home of the Brahmin woman of the Viṇṇu-Kaccāyana clan. Seeing the Venerable Udāyin approaching from afar, she quickly prepared a seat and invited him to sit. She set out various foods and drinks and personally offered him an abundance of fine delicacies. After he had finished eating, washed his hands and bowl, and returned to his seat, the Brahmin woman of the Viṇṇu-Kaccāyana clan, knowing that the Venerable One had finished his meal, put on a pair of fine shoes, covered her head with a cloth, set apart a high seat, and sat down with a contemptuous and arrogant demeanor. She said to the Venerable Udāyin:

“I have something I wish to ask. Do you have time to answer me?”

The Venerable Udāyin replied:

“Sister, today is not the proper time.”

Having said this, the Venerable One rose from his seat and departed. Early the next morning, the disciples again went to the mango grove to gather firewood and listen to the Dharma, and upon returning they again reported this to their preceptress. Their preceptress again sent them to invite the Venerable One to receive a meal. Three times she invited him in this way and requested the Dharma, yet each time he replied that it was not the proper time and departed without teaching. The young disciples again said to their preceptress:

“In the mango grove, the ascetic Udāyin teaches the Dharma exceedingly well.”

Their preceptress said:

“I too know that he teaches the Dharma exceedingly well. Yet although I invited him three times, made offerings to him, and asked for the Dharma, he always said that it was not the proper time and departed without speaking.”

The disciples said:

“Venerable preceptress, you wore fine shoes, covered your head with a cloth, and sat without showing respect. How, then, could this Venerable One teach? Why is that? Because the Venerable Udāyin has great reverence for the Dharma, he departed without speaking.”

Their preceptress said:

“If that is so, invite the Venerable One again on my behalf.”

The disciples obeyed her instruction and again invited him to receive an offering as before.

When the preceptress knew that the Venerable One had finished eating and drinking, she removed her shoes, adjusted her clothing, sat down on a low seat, and respectfully said:

“I have something I wish to ask. Does the Venerable One have time to answer me?”

The Venerable Udāyin replied:

“Today, sister, ask whatever you wish, and I shall explain it to you.”

She then asked:

“There are ascetics and Brahmins who say, ‘Suffering and pleasure are created by oneself.’ Others say, ‘Suffering and pleasure are created by another.’ Still others say, ‘Suffering and pleasure are created both by oneself and by another.’ And some say, ‘Suffering and pleasure are created neither by oneself nor by another^[62].’ What does the Venerable One say about this?”

The Venerable Udāyin replied:

“Sister, the arhats^[63] teach that suffering and pleasure arise in another way; they do not speak as you have described.”

The Brahmin woman again asked:

“What does that mean?”

The Venerable Udāyin replied:

“The arhats teach that suffering and pleasure arise through causes and conditions.”

The Venerable Udāyin then said to the Brahmin woman:

“I shall now ask you a question. Answer as you see fit. What do you think, sister: is there an eye?”

She replied:

“Yes, Venerable One.”

“Are there forms?”

She replied:

“Yes, Venerable One.”

“Are there eye-consciousness, eye-contact, and the feelings of pain, pleasure, and neither-pain-nor-pleasure that arise internally with eye-contact as their condition?”

She replied:

“Yes, Venerable Udāyin, there are.”

The Venerable Udāyin again asked:

“Are there the ear, nose, tongue, body, and mind, and the feelings of pain, pleasure, and neither-pain-nor-pleasure that arise internally with mind-contact as their condition?”

She replied:

“Yes, Venerable Udāyin, there are.”

The Venerable Udāyin said:

“This is what the arhats teach: suffering and pleasure arise through causes and conditions.”

The Brahmin woman said to the Venerable Udāyin:

“Is this what the arhats teach—that suffering and pleasure arise through causes and conditions?”

The Venerable Udāyin replied:

“Brahmin woman, it is exactly so.”

The Brahmin woman again asked:

“Venerable ascetic, how do the arhats teach that, through causes and conditions, suffering, pleasure, and neither-suffering-nor-pleasure cease?”

The Venerable Udāyin replied:

“I shall now ask you a question. Answer as you see fit. Brahmin woman, when the eye in every respect and for all time has ceased without remainder, do the feelings of pain, pleasure, and neither-pain-nor-pleasure that arise internally with eye-contact as their condition still remain?”

She replied:

“No, Venerable ascetic.”

“Likewise, when the ear, nose, tongue, body, and mind have, for all time, utterly and forever ceased without remainder, do the feelings of pain, pleasure, and neither-pain-nor-pleasure that arise internally with mind-contact as their condition still remain?”

“No, Venerable ascetic.”

“Thus, Brahmin woman, this is what the arhats teach: through causes and conditions, suffering, pleasure, and neither-suffering-nor-pleasure cease.”

When the Venerable Udāyin taught this Dharma, the Brahmin woman of the Viṇṇu-Kaccāyana clan became free from dust and defilement and attained the purified Dharma-eye.

Then the Brahmin woman of the Viṇṇu-Kaccāyana clan saw the Dharma, attained the Dharma, understood the Dharma, and entered the Dharma. She passed beyond all doubt without relying upon another; she penetrated the Buddha’s teaching and attained fearlessness with regard to the Dharma. Rising from her seat, she adjusted her clothing, respectfully joined her palms, and said to the Venerable Udāyin:

“Today I have made my decision. From this very moment, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. From now until the end of my life, I take refuge in the Three Jewels.”

The Venerable Udāyin then taught the Dharma to the Brahmin woman, illuminating, revealing, instructing, and gladdening her. He then rose from his seat and departed.

SUTRA 254. THE TWENTY-KOṬI-EARED ONE[64]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka Park at Rajagriha. At that time, the Venerable Nhị-thập-ức-nhĩ^[65] was dwelling on Mount Gridhrakuta, constantly and diligently cultivating the factors of enlightenment. Then, while meditating alone in a quiet place, the Venerable Nhị-thập-ức-nhĩ thought: “Among the Blessed One’s diligent and energetic shravaka disciples, I am counted as one. Yet even now I have not completely extinguished the taints. I come from a noble family possessed of much precious wealth. It would be far better for me to return to lay life, enjoy the five sensual pleasures, perform meritorious deeds, and practice generosity extensively.”

At that time, the Blessed One knew the thought in Nhị-thập-ức-nhĩ’s mind and said to a bhikshu:

“Go to Nhị-thập-ức-nhĩ and tell him that the Blessed One summons him.”

The bhikshu obeyed the Buddha’s instruction, went to the Bhikshu Nhị-thập-ức-nhĩ, and said:

“The Blessed One summons you.”

When Nhị-thập-ức-nhĩ heard the bhikshu say that the Great Teacher had summoned him, he immediately went to the Blessed One, bowed at his feet, and sat to one side.

The Blessed One then said to Nhị-thập-ức-nhĩ:

“Is it true that, while meditating alone in a quiet place, you thought: ‘Among the Blessed One’s diligent and energetic shravaka disciples, I am counted as one. Yet even now I have still not completely extinguished the taints. I come from a noble family possessed of much precious wealth. I would rather return to lay life, enjoy the five sensual pleasures, perform meritorious deeds, and practice generosity extensively’? Is this so?”

Nhị-thập-ức-nhĩ then thought, ‘The Blessed One knows my mind.’ Astonished and frightened, with his hair standing on end, he said to the Buddha:

“Blessed One, it is indeed so.”

The Buddha said to Nhị-thập-ức-nhĩ:

“I shall now ask you a question; answer Me according to your understanding. Nhị-thập-ức-nhĩ, when you were still living in the world, you were highly skilled at playing the lute, were you not?”

“Yes, Blessed One.”

The Blessed One asked further:

“What do you think? When you played the lute, if its strings were too tight, would the sound be harmonious and exquisite?”

“No, Blessed One.”

The Blessed One asked further:

“What if its strings were too loose? Would the sound produced be harmonious and exquisite?”

“No, Blessed One.”

The Blessed One asked further:

“What if one knew how to tune the lute’s strings so that they were neither too tight nor too loose? Would they then produce a harmonious and exquisite sound?”

“Yes, Blessed One, that is so.”

The Buddha said to Nhị-thập-ức-nhĩ:

“One who exerts himself excessively will increase agitation and remorse, while one whose exertion is too weak will give rise to indolence. Therefore, you should cultivate and discipline yourself in a balanced manner, neither clinging nor heedless, and without grasping at characteristics.”

Having received this teaching from the Blessed One, the Venerable Nhị-thập-ức-nhĩ constantly kept in mind the Blessed One’s analogy of the lute. The Venerable One meditated alone in a quiet place, as described above, until all the taints were extinguished, his mind was liberated, and he became an arhat. After attaining arhatship, the Venerable Nhị-thập-ức-nhĩ inwardly experienced the joyful bliss of liberation and thought, ‘I should now go and visit the Blessed One.’ The Venerable Nhị-thập-ức-nhĩ then went to the Buddha, bowed at his feet, sat to one side, and said:

“Blessed One, in the Blessed One’s Dharma, one who has attained arhatship has ended the taints, completed what had to be done, laid down the burden, attained his own goal, utterly ended the fetters of existence, and through right knowledge liberated the mind. At that very time, he attains liberation in six spheres.^[66] What are the six? They are liberation through dispassion, liberation through freedom from ill will, liberation through seclusion, liberation through the exhaustion of craving, liberation from all forms of clinging, and liberation through an undistracted mind.

“Blessed One, if someone, relying merely upon a small measure of faith, claims to have liberation through dispassion,^[67] this is incorrect. Only the complete ending of greed, ill will, and delusion is called true liberation through dispassion.

“If someone, relying merely upon some observance of the precepts, claims to have attained liberation through freedom from ill will, this too is incorrect. Only the complete ending of greed, ill will, and delusion is called true liberation.

“If someone, relying merely upon cultivation undertaken for the sake of gain and offerings, claims to have attained liberation through seclusion,^[68] this too is incorrect. Only the complete ending of greed, ill will, and delusion is called true liberation through complete seclusion.

“The complete ending of greed, ill will, and delusion is also called freedom from craving, freedom from clinging, and liberation through freedom from distraction.^[69]

“Thus, Blessed One, bhikshus who have not yet attained arhatship and have not completely ended the taints are not liberated in these six spheres.

“Moreover, if a bhikshu is still at the stage of training and has not yet attained the supreme bliss of nirvana, but cultivates the mind toward steadfast abiding, he then fulfills the training in morality and fulfills the faculties of one in training. Thereafter, his taints will be completely ended, and he will attain the taintless liberation of mind, up to... ‘he knows for himself that there will be no further rebirth.’ At that very time, he attains the morality of one beyond training and the faculties of one beyond training.

It is like a newly born, unknowing infant that can only lie on its back. After some time, the infant’s faculties mature and gradually develop; only then are the faculties of an adult fully established. One who is still at the stage of training is likewise: before attaining supreme bliss, and until fulfilling the morality and faculties of one beyond training.

“When the eye ordinarily discriminates forms, it does not impair liberation of mind or liberation through wisdom. Because the mind is firmly established, one inwardly cultivates immeasurable wholesome liberation and contemplates arising and cessation, even to impermanence. When the ear discriminates sounds, the nose discriminates odors, the tongue discriminates tastes, the body discriminates tangible objects, and the mind discriminates mental phenomena, these do not impair liberation of mind or liberation through wisdom.

Because the mind is firmly established, one inwardly cultivates immeasurable wholesome liberation and contemplates arising and cessation. It is like a great rocky mountain near a village: it cannot be split, shattered, or pierced because the mountain’s rock is dense and solid. Even if winds blow upon it from the four directions, they cannot make it shake or penetrate it.

One beyond training is likewise. Though the eye ordinarily discriminates forms, up to the mind ordinarily discriminating mental phenomena, these never impair liberation of mind or liberation through wisdom. Because the mind is firmly established, one inwardly cultivates immeasurable wholesome liberation and contemplates arising and cessation.”

The Venerable Nhị-thập-ức-nhĩ then restated this in verse:

Through dispassion, the mind is freed;

Freedom from ill will is likewise so.

Through seclusion, the mind is freed;

Craving and attachment are surely gone.

The mind is freed from every clinging,

And the mind never loses mindfulness;

Clearly knowing the arising of the sense spheres,

Therein his mind is liberated.

That person’s mind is liberated;

The bhikshu’s mind comes to rest.

He has done what had to be done;

There is nothing further to be done.

Like a great rocky mountain,

Unmoved by winds from the four directions,

Forms, sounds, odors, tastes, and touches,

And phenomena both good and bad—

Though ever confronting the six sense spheres,

They cannot shake his mind.

His mind always abides firm and steadfast,

Contemplating the arising and cessation of phenomena.

When the Venerable Nhị-thập-ức-nhĩ spoke this verse, the Great Teacher’s mind rejoiced. The practitioners of the holy life who were still in training also rejoiced greatly upon hearing what the Venerable Nhị-thập-ức-nhĩ had said.

Having heard the Buddha teach the Dharma, the Venerable Nhị-thập-ức-nhĩ rejoiced in and delighted in it, paid homage, and withdrew.

Knowing that the Venerable Nhị-thập-ức-nhĩ had departed not long before, the Blessed One said to the bhikshus:

“One whose mind is well liberated should make such a declaration, just as Dvisatikoti-karna declared it through wisdom, not out of conceit or contempt for others, but speaking according to its true meaning. He should not be like those of overweening pride who, without attaining its meaning, praise themselves as having obtained a Dharma superior to others, thereby bringing loss and harm upon themselves.”

SUTRA 255. LOHICCA[70]

Thus have I heard:

At one time, the Venerable Maha Katyayana was dwelling in an aranya cave in Monkey Village, beside the Sippini River in the country of Avanti^[71]. There was a brahmin named Lohicca^[72], who respectfully attended him in the manner proper toward an arhat.

Then, early in the morning, the Venerable Maha Katyayana put on his robe, took his bowl, and entered Monkey Village. Having gone from house to house for alms and returned, he put away his robe and bowl, washed his feet, entered his dwelling, and sat in meditation.

At that time, some young disciples of the brahmin Lohicca went to gather firewood. Arriving beside the Venerable Maha Katyayana’s cave, they laughed and joked together, saying, “There is a bald-headed ascetic dwelling in here. He is an ill-favored man, not one worthy of honor, yet the brahmin Lohicca reveres and makes offerings to him in the manner proper toward an arhat!” The Venerable Maha Katyayana then said to the youths:

“Young men, do not make such a commotion!”

The youths replied:

“We shall not dare speak any further.”

This happened three times, yet they continued speaking. The Venerable Maha Katyayana then had to come outside the door and say to the youths:

“Young men, make no further commotion. I shall now teach you the Dharma; listen attentively.”

The youths said:

“Yes, venerable sir. Please teach us the Dharma. We shall listen attentively and receive it.”

The Venerable Maha Katyayana then spoke these verses:

The brahmins of ancient times

Cultivated the most excellent precepts,

Attained knowledge of former lives,

And delighted in true meditation.

They constantly dwelt in loving-kindness,

Closed all the doors of the faculties,

And subdued the faults of speech;

Thus did they practice in ancient times.

Abandoning the root of genuine practice,

They now cling to false observances;

Relying heedlessly on their lineage,

They follow the faculties toward the six objects.

Hungry and thirsty in charnel grounds,

They bathe three times and recite three scriptures,

Yet do not guard the doors of the faculties—

Like gaining treasure in a dream.

With braided hair and garments of hide,

With stolen precepts and bodies smeared with ash,

They cover their forms with coarse clothing,

Carry staffs and bear water jars;

They assume the guise of brahmins

In pursuit of gain and support.

One who skillfully guards the body,

Is serene and pure, free from defilement,

And does not harm living beings—

That is the path of a brahmin.

The young brahmins then became angry and displeased. They accused the Venerable Maha Katyayana of slandering their scriptures, repudiating what the scriptures taught, and reviling the brahmins. Carrying their firewood, they returned to the brahmin Lohicca and reported to him:

“Master, you should know that Maha Katyayana has defamed our scriptures and used disparaging words to revile the brahmins.”

The brahmin Lohicca said to the youths:

“Do not speak such words. Why? Because the Venerable Maha Katyayana strictly upholds the virtue of the precepts. It is impossible that he would defame our scriptures or use disparaging words to revile the brahmins.”

The youths said:

“If the master does not believe our words, you should go there and see for yourself.”

The brahmin Lohicca did not believe what the youths had said, so he went to the Venerable Maha Katyayana. After they had exchanged greetings and inquiries about each other’s health, he sat to one side and asked the Venerable Maha Katyayana:

“Did my young disciples come here?”

He replied:

“They came here.”

“Did you have any conversation with them?”

He replied:

“I did converse with them.”

The brahmin Lohicca said:

“Since you conversed with the youths, could you now recount the entire matter to me?”

The Venerable Maha Katyayana then recounted the entire incident in full.

The brahmin Lohicca also became angry and displeased, and said to the Venerable Maha Katyayana:

“Previously, I did not believe the words of those youths, but now it is indeed true that you defamed my scriptures and spoke disparaging words that reviled the brahmins.”

After pausing for a moment, he again said to the Venerable Maha Katyayana:

“You spoke of doors, good sir. What, then, is a door?”

Maha Katyayana said:

“Excellent, excellent, brahmin! Your question accords with the Dharma. I shall now explain the doors to you. Brahmin, the eye is a door because it sees forms. The ear, nose, tongue, body, and mind are doors because they cognize their respective objects.”

The brahmin said:

“Marvelous, Venerable Maha Katyayana! I asked about doors, and you immediately explained doors. You spoke of not guarding the doors. What, then, does it mean not to guard the doors?”

The Venerable Maha Katyayana said:

“Excellent, excellent, brahmin! You have asked about not guarding the doors, and your question accords with the Dharma. I shall now explain to you what it means not to guard the doors.

Brahmin, when an unlearned, foolish ordinary person sees a form with the eye, if it is a pleasing form, his mind becomes conditioned by it and gives rise to attachment; if it is a displeasing form, his mind gives rise to anger. He does not abide in mindfulness of the body. Thus, he does not know as it really is the liberation of mind and liberation through wisdom.

All kinds of evil and unwholesome states arise in him, and he does not attain nirvana without remainder. His liberation of mind and liberation through wisdom are impaired and do not become complete. Because his liberation of mind and liberation through wisdom are incomplete, his body is filled with evil conduct that does not cease, and his mind does not attain tranquility.

Because it is not tranquil, his faculties are neither subdued, guarded, nor cultivated. As it is with the eye and forms, so it is also with the ear and sounds, the nose and odors, the tongue and flavors, the body and tangible objects, and the mind and mental objects.”

The brahmin Lohicca said:

“Marvelous, marvelous, Venerable Maha Katyayana! I asked about not guarding the doors, and you immediately explained to me what it means not to guard the doors. Venerable Maha Katyayana, what, then, is called skillfully guarding the doors?”

The Venerable Maha Katyayana said to the brahmin:

“Excellent! Excellent! You have asked me about skillfully guarding the doors.

Listen attentively and reflect carefully. I shall explain to you the meaning of skillful guarding. When a learned noble disciple sees a form with the eye, he knows it as it really is.

With regard to a pleasing form, his mind does not become conditioned by it and give rise to attachment; with regard to a displeasing form, his mind does not give rise to anger. He constantly collects his mind, abides in mindfulness of the body, and possesses immeasurable liberation of mind and liberation through wisdom. Whatever evil and unwholesome states arise in him are utterly brought to an end, and his liberation of mind and liberation through wisdom become complete.

Because his liberation is complete, all evil bodily conduct arising through contact entirely ceases, and his mind attains right mindfulness. This is called the first door that is skillfully subdued and guarded in the course of cultivation. As it is with the eye and forms, so it is also with the ear and sounds, the nose and odors, the tongue and flavors, the body and tangible objects, and the mind and mental objects.”

The brahmin Lohicca said:

“How wonderful, Venerable Mahākaccāna! I asked about the meaning of guarding the doors, and you explained to me the meaning of guarding the doors. It is like a person searching for poisonous herbs who instead obtains ambrosia. I, too, am now like this: I came and sat here harboring anger, yet you have showered my body with the rain of Dharma, like a rain of ambrosia. Venerable Mahākaccāna, I have many duties to attend to at home, so I ask your leave to depart.”

The Venerable Mahākaccāna said:

“Brahmin, you should know the proper time.”

After hearing what the Venerable Mahākaccāna had said, the Brahmin rejoiced, rose from his seat, and departed.

Notes:

^[1]. Pāli, S. 35. 65-68. Samiddhi.

^[2]. Designation of the world 施設世間, a supposition or concept concerning the world. Pāli: lokapaññatti.

^[3]. Pāli, see discourse 230; cf. S. 35. 82. Loka.

^[4]. Perilous, fragile, and subject to destruction 危脆敗壞: frail, brittle, and easily shattered. Pāli: lujjati; see note 5 below.

^[5]. Pāli, S. 35. 82. Loka. In this passage the Buddha answers a certain bhikkhu (aññataro bhikikhu): lujjatī ‘ti kho, bhikkhu, tamsā lokoti vuccati, “It is shattered; therefore it is called the world.” According to this definition, the noun loka (world) derives from the verbal root lujjati (to shatter because it is too brittle or fragile).

^[6]. Pāli, S. 35. 65-85. Suñña.

^[7]. Chinese: the world is empty 世間空. Pāli: suñño loko. In the Pāli version, this question is asked by Ānanda.

^[8]. Pāli, S. 35. 85: cakkhuṃ suññaṃ attena vā attaniyena vā, “The eye is empty of self or what belongs to self.”

^[9]. Pāli, S. 35. 107. Loka.

^[10]. Craving for future existence 當來有愛; Pāli: taṇhā ponobhavikā, craving for future life, the aspiration to exist in a subsequent life.

^[11]. Pāli, S. 35. 116. Lokakāmaguṇa (the qualities of sensual pleasure in the world).

^[12]. Pāli: nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyaṃ vadāmi, “Bhikkhus, I do not say that by traveling one can know, see, and reach the uttermost boundary of the world.”

^[13]. Pāli: yena āvusao lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko, “That by means of which one has a perception of the world and conceives the world—this, in the Noble One’s discipline, is called the world.”

^[14]. That which the world esteems 世間所重.

^[15]. Knower of the World 知世間, that is, One Who Understands the World, one of the ten epithets of the Buddha.

^[16]. Resident pupil 近住, understood here as one who resides with the teacher: a disciple who attends upon the teacher. Pāli, S. 35. 150. Antevāsī.

^[17]. Pāli: santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati, “Bhikkhus, a bhikkhu with a resident pupil and with a teacher dwells in discomfort and unease. A bhikkhu without a resident pupil and without a teacher dwells happily and at ease.”

^[18]. Evil, unwholesome thoughts 惡不善覺. Pāli: pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā, evil and unwholesome phenomena that are recollected and desired and lead to bondage.

^[19]. Chinese: having a teacher 有師. Pāli: sācariyako, one who has a teacher: samudācaranti naṃ pāpakā akusalā dhammāti, tasmā sācariyakoti vuccati, “Evil and unwholesome phenomena lead him; therefore he is said to be one who has a teacher.”

^[20]. Chinese: resident disciple 近住弟子. Pāli: antevāsa, a resident pupil.

^[21]. Abiding in the purity of alms gathering; living with alms gathering purified. Pāli, M. 151. Piṇḍapātapārisuddhi-sutta. Cf. №125 (45.6).

^[22]. Pāli: suññatāvihārena kho ahaṃ bhante etarahi bahulaṃ vihārāmī ti, “Venerable Sir, at present I dwell for the most part in the abiding in emptiness.”

^[23]. Pāli: mahāpurisavihāro eso, sāriputta, yadidaṃ suññaṃ, “Sāriputta, this is the abiding of a Great Person, namely, abiding in emptiness.”

^[24]. Pāli, S. 35. 124. Vesāli.

^[25]. Yujulou 郁瞿婁. Pāli: Ugga (Ugga).

^[26]. Fetter 結, or binding influence 結使, denotes bondage by the afflictions. Pāli, S.35. 109, 122. Saṃyojana.

^[27]. Phenomena subject to fetters, and fetters 結所繫法, phenomena bound by fetters and the fetters themselves. Pāli: saṃyojaniye dhamme, saṃyojanaṃ.

^[28]. Sensual desire and lust 欲貪. Pāli: chandarāgo.

^[29]. Pāli, S. 35. 110, 123. Upādāna.

^[30]. Burning heat 燒熱, or blazing 熾然: burning fiercely; a flame that is flaring up. Pāli, S. 35. 194. Ādittena.

^[31]. Pāli: sottaṃ kho... vañjhaṃ jīvitānaṃ... aphalaṃ jīvitānaṃ... momūhaṃ jīvitānaṃ vadāmi: “As for sleeping, I call it the barrenness of life, the fruitlessness of life, and the delusion of life.”

^[32]. Pāli: na tveva tathārupe vitakke vitakkeyya, “One should not pursue such discursive thoughts.”

^[33]. The Pāli version: (...) saṅghaṃ bhindeyya, “He might even cause a schism in the Sangha.”

^[34]. Pāli, S. 35. 111-112. Pajāna.

^[35]. Pāli, S. 35. 15-18. Assādena, etc.

^[36]. Māra’s hook. Pāli, S. 35. 114-115. Mārapāsa.

^[37]. Pāli, S. 35. 189. Bālisika.

^[38]. The village of Kammāsadamma among the Kurus 拘留搜調伏駁牛聚落, that is, Pāli: Kurusu Kammāsadamma. See discourse 263 below.

^[39]. Seven years. Pāli, S. 35. 24. Sattavassāni.

^[40]. In the Pāli version, the Buddha was dwelling at Uruvelā, on the bank of the Nerañjarā River.

^[41]. In the Pāli version, at that time Māra the Evil One followed in the Blessed One’s footsteps for seven years.

^[42]. Attending upon 習近, Pāli: sevati, to associate closely with and serve.

^[43]. Summary of fourteen discourses.

^[44]. Cock’s Grove 雞林園, also commonly called Cock Park. Pāli: Kukkuṭārāma.

^[45]. The country of Pāṭaliputra 波吒利弗多羅國, commonly called the City of Flowers. Pāli: Pātaliputta.

^[46]. Mahā-Cunda 大純陀. The younger brother of Venerable Sāriputta. Pāli: Mahā-Cunda.

^[47]. Cf. S. 35. 193. Udāyi: Yatheva nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkāto vivaṭo pakāsito – itipāyaṃ kāyo anttā ti sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññaoetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – itipidaṃ viññāṇaṃ anattā ti? “Friend Ānanda, the Blessed One has in many ways explained, disclosed, and revealed this body, saying that this body is not-self. In the same way, can this consciousness also be explained, demonstrated, distinguished, elucidated, analyzed, and made clear, saying that this consciousness is not-self?”

^[48]. Pāli, A. 4. 174. Koṭṭhika.

^[49]. Pāli, S. 35. 191. Koṭṭhika.

^[50]. The eye binds forms, or forms bind the eye 眼繫色, 色繫眼. Pāli: kiṃ nu kho... cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakhussa saṃyojanan ti: “Is the eye the fetter of forms, or are forms the fetter of the eye?”

^[51]. Pāli, A. 4. Koṭṭhika (or Upavāṇa); M. 43. Mahāvedalla. Cf. №26 ⁽²¹¹⁾.

^[52]. That is, not directly realizing and not correctly understanding.

^[53]. Pāli, S. 35. 69. Upasena.

^[54]. Cold Grove 寒林, the cold forest, an open charnel ground where corpses were discarded without cremation. Pāli: sītavana.

^[55]. Rājagaha, beneath Serpent’s Head Rock, in the resort of Kāliṅga 王舍城, 蛇頭巖, 迦陵伽行處. Pāli: rājagahe viharati sītavane sappasoṇḍikapabbhāre, “He was dwelling at Rājagaha, in the Cold Grove, in a rocky cave on Serpent’s Head Mountain.”

^[56]. The Korean edition reads: measurable 有量; the Song, Yuan, and Ming editions read: fearful 有畏.

^[57]. The Sanskrit source has not yet been found.

^[58]. Pāli, S. 35. 133. Verahaccāni.

^[59]. Udāyi 優陀夷. Pāli: Udāyi.

^[60]. In the country of Kosala, at the village of Kāmaṇḍa 拘薩羅國, 至拘磐茶聚落. Pāli: kāmaiḍāyaṃ viharati todeyyassa brahmanassa ambavane, “He was dwelling at Kāmaṇḍa, in the mango grove of the Brahmin Todeyya.”

^[61]. The Brahmin woman of the Viṣṇu-Kātyāyana clan 毘紐迦旃延氏婆羅門尼. Pāli: verahaccānigottāya brāhmaṇiyā, a Brahmin woman of the Verahaccāni clan.

^[62]. The question in the Pāli version: kismiṃ nu kho bhante arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ paññapenti: when what exists, and when what does not exist, do the arhats declare pleasure and pain?

^[63]. Arhat 阿羅訶. Pāli: ārahā, that is, arhat; here it refers generally to venerated noble ones, not exclusively to arhats among the Buddha’s śrāvaka disciples.

^[64]. Pāli, A. 6. 55. Soṇa.

^[65]. Twenty-Koṭi-Ears 二十億耳. Pāli: Soṇa.

^[66]. The six bases of liberation 解脫六處. Pāli: cha ṭhānāni adhimutto hoti: nekkhammādhimutto, pavivekādhimutto, avyāpajjādhimutto, taṇhakkhayādhimutto, upādānakkhayādhimutto, asammohādhimutto—the six bases of firm resolve, or six cases of determination: determination upon renunciation, determination upon seclusion (living in solitude), determination upon non-ill will, determination upon the complete ending of craving, determination upon the complete cessation of clinging, and determination upon non-delusion.

^[67]. Freedom from desire 離欲 here refers to renunciation.

^[68]. Seclusion 遠離 here refers to a life of solitude, withdrawn from worldly society.

^[69]. Loss of mindfulness 失念 means forgetting right mindfulness. In the Pāli version: asammoha, non-delusion.

^[70]. Pāli, S. 35. 132. Lohicca.

^[71]. In the country of Avanti, beside the Śarmadā River, at the Monkey Chamber, in a wilderness cave 阿磐提國, 濕摩陀江側, 獼猴室, 阿練若窟. Pāli: avantīsu viharati makkarakate araññakuṭikāyaṃ, dwelling in Avanti, outside the town of Makkarakata (the Chinese version reads Makkarakuṭikā), in a thatched hut in a secluded forest (Pāli: araññakuṭikāyaṃ; the Chinese version reads arññakūṭāyaṃ).

^[72]. Luhicca 魯醯遮. Pāli: Lohicca.