雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 256. IGNORANCE (1)[1]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds at Rājagṛha. At that time, the Venerable Śāriputra and the Venerable Mahā-Kauṣṭhila were staying on Mount Gṛdhrakūṭa. In the late afternoon, having risen from meditation, the Venerable Kauṣṭhila went to the Venerable Śāriputra. They exchanged greetings and courteous words of mutual delight, and then he sat to one side and asked the Venerable Śāriputra:

“I have some matters I wish to ask about. Would you have the time to explain them to me?”

The Venerable Śāriputra replied:

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

The Venerable Mahā-Kauṣṭhila asked the Venerable Śāriputra:

“What is called ignorance? What is ignorance, and who possesses this ignorance?”

The Venerable Śāriputra replied:

“Ignorance is not knowing^[2]; not knowing is ignorance. Not knowing what? Form is impermanent, yet one does not know as it truly is that form is impermanent.

Form is subject to destruction, yet one does not know as it truly is that form is subject to destruction^[3]. Form is subject to arising and ceasing, yet one does not know as it truly is that form is subject to arising and ceasing. Feeling, perception, formations, and consciousness are impermanent phenomena, yet one does not know as it truly is that feeling, perception, formations, and consciousness are impermanent phenomena.

Consciousness is subject to destruction, yet one does not know as it truly is that consciousness is subject to destruction; consciousness is subject to arising and ceasing, yet one does not know as it truly is that consciousness is subject to arising and ceasing. Mahā-Kauṣṭhila, regarding these five clinging aggregates, not seeing and not knowing them as they truly are, lacking direct realization^[4], being foolish, obscured, and without clarity—this is called ignorance.

One who is endowed with these qualities is said to possess ignorance.”

He further asked the Venerable Śāriputra:

“What is called knowledge? What is knowledge, and who possesses this knowledge?”

The Venerable Śāriputra said to the Venerable Mahā-Kauṣṭhila:

“Knowledge is knowing; knowing is called knowledge.”

He further asked:

“Knowing what?”

He replied:

“Form is impermanent, and one knows as it truly is that form is impermanent. Form is subject to destruction, and one knows as it truly is that form is subject to destruction. Form is subject to arising and ceasing, and one knows as it truly is that form is subject to arising and ceasing.

Feeling, perception, formations, and consciousness are impermanent, and one knows as it truly is that feeling, perception, formations, and consciousness are impermanent. Consciousness is subject to destruction, and one knows as it truly is that consciousness is subject to destruction. Consciousness is subject to arising and ceasing, and one knows as it truly is that consciousness is subject to arising and ceasing.

Venerable Kauṣṭhila, regarding these five clinging aggregates, knowing and seeing them as they truly are, having clarity, awakening, wisdom, and direct realization—this is called knowledge. One who is endowed with these qualities is called a person who possesses knowledge.”

After each of these two noble ones had heard what the other had said, they rejoiced together, rose from their seats, and returned to their respective dwellings.

SUTRA 257. IGNORANCE (2)[5]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds at Rājagṛha. At that time, the Venerable Śāriputra and the Venerable Mahā-Kauṣṭhila were staying on Mount Gṛdhrakūṭa. In the late afternoon, having risen from meditation, the Venerable Kauṣṭhila went to the Venerable Śāriputra. They exchanged greetings and courteous words of mutual delight, and then he sat to one side and asked the Venerable Śāriputra:

“I have some matters I wish to ask about. Would you have the time to explain them to me?”

The Venerable Śāriputra replied:

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

The Venerable Mahā-Kauṣṭhila asked the Venerable Śāriputra:

“What is called ignorance? What is ignorance, and who possesses this ignorance?”

The Venerable Śāriputra replied:

“Ignorance is not knowing; not knowing is ignorance. Not knowing what? Not knowing form as it truly is; not knowing as they truly are the arising of form, the cessation of form, and the path leading to the cessation of form. Not knowing feeling, perception, formations, and consciousness as they truly are; not knowing as they truly are the arising of consciousness, the cessation of consciousness, and the path leading to the cessation of consciousness. Mahā-Kauṣṭhila, regarding these five clinging aggregates, not knowing them as they truly are, not knowing, not seeing, lacking direct realization, being foolish and obscured—this is called ignorance. One who is endowed with these qualities is said to possess ignorance.

He further asked the Venerable Śāriputra:

“What is knowledge, and who possesses this knowledge?”

The Venerable Śāriputra replied:

“What is called knowledge is knowing; knowing is knowledge.”

He further asked:

“Knowing what?”

The Venerable Śāriputra replied:

“Knowing form as it truly is; knowing as they truly are the arising of form, the cessation of form, and the path leading to the complete ending of form. Knowing feeling, perception, formations, and consciousness as they truly are; knowing as they truly are the arising of consciousness, the cessation of consciousness, and the path leading to the cessation of consciousness. Kauṣṭhila, regarding these five clinging aggregates, knowing them as they truly are, seeing, having clarity, awakening, wisdom, and direct realization—this is called knowledge. One who is endowed with these qualities is called a person who possesses knowledge.”

After each of these two noble ones had heard what the other had said, they rejoiced together, rose from their seats, and returned to their respective dwellings.

SUTRA 258. IGNORANCE (3)[6]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds at Rājagṛha. At that time, the Venerable Śāriputra and the Venerable Mahā-Kauṣṭhila were staying on Mount Gṛdhrakūṭa. In the late afternoon, having risen from meditation, the Venerable Kauṣṭhila went to the Venerable Śāriputra. They exchanged greetings and courteous words of mutual delight, and then he sat to one side and asked the Venerable Śāriputra:

“I have some matters I wish to ask about. Would you have the time to explain them to me?”

The Venerable Śāriputra replied:

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

The Venerable Mahā-Kauṣṭhila asked the Venerable Śāriputra:

“What is called ignorance? What is ignorance, and who possesses this ignorance?”

The Venerable Śāriputra replied:

“Not knowing is ignorance.

“Not knowing what?”

“Not knowing form as it truly is. Not knowing as they truly are the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Not knowing feeling, perception, formations, and consciousness as they truly are.

Not knowing as they truly are the arising of feeling, perception, formations, and consciousness; the cessation of feeling, perception, formations, and consciousness; the gratification in feeling, perception, formations, and consciousness; the danger in feeling, perception, formations, and consciousness; and the escape from feeling, perception, formations, and consciousness. Mahā-Kauṣṭhila, regarding these five clinging aggregates, not knowing them as they truly are, not seeing them as they truly are, lacking direct realization, and being obscured or foolish—this is called ignorance.

One who is endowed with these qualities is said to possess ignorance.”

He further asked:

“What is called knowledge? What is knowledge, and who possesses this knowledge?”

The Venerable Śāriputra replied:

“Knowing is knowledge.

He further asked:

“Knowing what?”

The Venerable Śāriputra replied:

“Knowing form as it truly is; knowing as they truly are the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Knowing feeling, perception, formations, and consciousness as they truly are; knowing as they truly are the arising of feeling, perception, formations, and consciousness; the cessation of feeling, perception, formations, and consciousness; the gratification in feeling, perception, formations, and consciousness; the danger in feeling, perception, formations, and consciousness; and the escape from feeling, perception, formations, and consciousness.

Kauṣṭhila, regarding these five clinging aggregates, knowing them as they truly are, seeing them as they truly are, having clarity, awakening, discernment, and direct realization—this is called knowledge. One who is endowed with these qualities is called a person who possesses knowledge.”

After these two noble ones had each heard what the other had said, they rejoiced in one another’s words, rose from their seats, and returned to their respective dwellings.

SUTRA 259. DIRECT REALIZATION[7]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka Squirrels’ Sanctuary in the city of Rajagriha. At that time, Venerable Sariputra and Venerable Mahakotthita were staying on Mount Gridhrakuta. In the late afternoon, after rising from meditation, Venerable Mahakotthita went to Venerable Sariputra. They exchanged greetings and spoke kind and pleasing words to one another. He then sat to one side and asked Venerable Sariputra:

“There are matters I wish to ask about. If you have the time, would you explain them to me?”

Venerable Sariputra replied:

“Ask whatever you wish, venerable sir. If I know the answer, I shall reply.”

Venerable Mahakotthita asked Venerable Sariputra:

“If a bhikkhu has not yet attained direct realization^[8] but wishes to seek direct realization, by what means should he pursue it, and upon what dharmas should he reflect^[9]?”

Venerable Sariputra replied:

“If a bhikkhu has not yet attained direct realization but wishes to seek direct realization, he should diligently reflect that the five aggregates subject to clinging are a disease, a boil, a thorn, a slaying, impermanent, suffering, empty, and not-self. Why is this so? Because these are what he should reflect upon^[10]. If a bhikkhu diligently reflects upon these five aggregates subject to clinging, he will attain the fruit of stream-entry.”

He further asked:

“Sariputra, after attaining the fruit of stream-entry, if one wishes to attain the fruit of once-returning, upon what dharmas should one reflect^[11]?”

Venerable Sariputra said:

“Kotthita, after attaining the fruit of stream-entry, if one wishes to attain the fruit of once-returning, one should likewise diligently reflect that these five aggregates subject to clinging are a disease, a boil, a thorn, a slaying, impermanent, suffering, empty, and not-self. Why is this so? Because these are what one should reflect upon. If a bhikkhu diligently reflects upon these five aggregates subject to clinging, he will attain the fruit of once-returning.”

Venerable Mahakotthita further asked:

“Sariputra, after attaining the fruit of once-returning, if one wishes to attain the fruit of non-returning, upon what dharmas should one reflect?”

Venerable Sariputra said:

“Kotthita, after attaining the fruit of once-returning, if one wishes to attain the fruit of non-returning, one should diligently reflect that these five aggregates subject to clinging are a disease, a boil, a thorn, a slaying, impermanent, suffering, empty, and not-self. Why is this so? Because these are what one should reflect upon.

If a bhikkhu diligently reflects upon these five aggregates subject to clinging, he will attain the fruit of non-returning. After attaining the fruit of non-returning, if one wishes to attain the fruit of arhatship, one should diligently reflect that these five aggregates subject to clinging are a disease, a boil, a thorn, a slaying, impermanent, suffering, empty, and not-self. Why is this so?

Because these are what one should reflect upon. If a bhikkhu diligently reflects upon these five aggregates subject to clinging, he will attain the fruit of arhatship.”

Venerable Mahakotthita further asked Venerable Sariputra:

“Sariputra, after attaining the fruit of arhatship, upon what dharmas must one still reflect?”

Venerable Sariputra said:

“Mahakotthita, an arhat also reflects that these five aggregates subject to clinging are a disease, a boil, a thorn, a slaying, impermanent, suffering, empty, and not-self. Why is this so? It is to attain what has not yet been attained, to realize the Dharma not yet realized, and to dwell happily in the present life^[12].”

Having heard what each other had said, the two noble ones rejoiced and departed.

SUTRA 260. CESSATION

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Shravasti. At that time, Venerable Sariputra went to Venerable Ananda. They exchanged greetings and then sat to one side. Venerable Sariputra asked Venerable Ananda:

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

Venerable Ananda replied:

“Ask whatever you wish, venerable sir. If I know the answer, I shall reply.”

Venerable Sariputra asked:

“Ananda, there is what is called cessation. What is cessation? What undergoes this cessation?”

Venerable Ananda said:

“Sariputra, the five aggregates subject to clinging were fashioned by former volitional formations and formerly wished for; they are impermanent dharmas subject to cessation.^[13] Because these dharmas cease, it is called cessation. What are the five? The form aggregate subject to clinging was fashioned by former volitional formations and formerly wished for; it is an impermanent dharma subject to cessation. Because this dharma ceases, it is called cessation. In the same way, feeling, perception, volitional formations, and consciousness were fashioned by former volitional formations and formerly wished for; they are impermanent dharmas subject to cessation. Because these dharmas cease, it is called cessation.”

Venerable Sariputra said:

“So it is! So it is! Ananda, it is just as you have said: these five aggregates subject to clinging were fashioned by former volitional formations and formerly wished for; they are impermanent dharmas subject to cessation. Because these dharmas cease, it is called cessation. What are the five? The form aggregate subject to clinging was fashioned by former volitional formations and formerly wished for; it is an impermanent dharma subject to cessation. Because this dharma ceases, it is called cessation. In the same way, feeling, perception, volitional formations, and consciousness were fashioned by former volitional formations and formerly wished for; they are impermanent dharmas subject to cessation. Because these dharmas cease, it is called cessation.

“Ananda, if these five aggregates subject to clinging had not been fashioned by former volitional formations and formerly wished for, how could they undergo cessation? Ananda, because the five aggregates subject to clinging were fashioned by former volitional formations and formerly wished for, they are impermanent dharmas subject to cessation. Because these dharmas cease, it is called cessation.”

Having heard what each other had said, the two noble ones rejoiced and departed.

SUTRA 261. PURNA[14]

Thus have I heard:

At one time, Venerable Ananda was staying in Ghoshita’s Park in the country of Kaushambi^[15]. At that time, Venerable Ananda addressed the bhikkhus:

“When Venerable Purna Maitrayaniputra^[16] was young and had only recently gone forth^[17], he often taught this profound Dharma:

“‘Ananda, it is with regard to an arisen dharma that one conceives a self, not with regard to a dharma that has not arisen. Ananda, how is it that one conceives a self with regard to an arisen dharma, but not with regard to a dharma that has not arisen^[18]? Form arises^[19], and because it has arisen, one conceives it as self; one does not do so when it has not arisen.

Feeling, perception, volitional formations, and consciousness arise, and because they have arisen, one conceives them as self; one does not do so when they have not arisen. It is like a person holding a bright mirror in his hand, or using clear water, and looking into it to see his own face appear. Because it appears, he sees it; he does not see it when it does not appear^[20].

Therefore, Ananda, when form arises, because it has arisen, one conceives it as self; one does not do so when it has not arisen. In the same way, when feeling, perception, volitional formations, and consciousness arise, because they have arisen, one conceives them as self; one does not do so when they have not arisen. What do you think, Ananda: is form permanent or impermanent?’

“He replied:

“‘It is impermanent.’

“He further asked:

“‘Is what is impermanent suffering?’

“He replied:

“‘It is suffering.’

“He further asked:

“‘If something is impermanent, suffering, and subject to change, would a noble disciple conceive it as self, as other than self, or as existing within one another?’

“He replied:

“‘No, venerable sir.’

“He further asked:

“‘In the same way, are feeling, perception, volitional formations, and consciousness permanent or impermanent?’

“He replied:

“‘They are impermanent.’

“He further asked:

“‘Then, is what is impermanent suffering?’

“He replied:

“‘It is suffering.’

“He further asked:

“‘If something is impermanent, suffering, and subject to change, would a learned noble disciple conceive it as self, as other than self, or as existing within one another?’

“He replied:

“No, venerable sir.”

“Ananda, therefore, whether form is past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of it is not self, is not other than self, and is not contained one within the other. So too, whether feeling, perception, formations, or consciousness is past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of it is not self, is not other than self, and is not contained one within the other.

One should know it as it really is and contemplate it as it really is. Having contemplated it in this way, a noble disciple becomes disenchanted with form, becomes dispassionate, and is liberated: ‘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.’ So too, with regard to feeling, perception, formations, and consciousness, one becomes disenchanted, becomes dispassionate, and is liberated: ‘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.’

“Monks, you should know that this venerable one was of great benefit to me. Upon hearing these teachings from him, I became free from dust and defilement and attained the purified Dharma-eye. From that time onward, I have regularly taught this Dharma to the four assemblies, but I have not taught it to non-Buddhist renunciants, ascetics, or brahmins.”

SUTRA 262. CHANDA[21]

Thus have I heard:

At one time, a large number of elder monks were dwelling at the Place Where the Seers Descended, in the Deer Park at Varanasi^[22]. It was not long after the Buddha had entered nirvana.

Then, early in the morning, the elder Chanda^[23] put on his robe, took his bowl, and entered the city of Varanasi to seek alms. After eating, he put away his robe and bowl, washed his feet, took the door key, and went from grove to grove, from dwelling to dwelling, and from one walking-meditation ground to another, everywhere asking the monks:

“Please instruct me and teach me the Dharma, so that I may know the Dharma and see the Dharma, and so that I may know in accordance with the Dharma and contemplate in accordance with the Dharma^[24].”

The monks then said to Chanda:

“Form is impermanent. Feeling, perception, formations, and consciousness are impermanent. All formations are impermanent. All dharmas are not-self. Nirvana is quiescent cessation^[25].”

Chanda said to the monks:

“I already know that form is impermanent; that feeling, perception, formations, and consciousness are impermanent; that all formations are impermanent; that all dharmas are not-self; and that nirvana is quiescent cessation.”

Chanda further said:

“Yet I do not delight in hearing that all formations are empty and quiescent, unobtainable, free from desire, the ending of craving, nirvana^[26]. Within this, how can there be a self of which one may say, ‘It knows thus and sees thus—this is called seeing the Dharma’?”

A second and a third time he spoke in the same way. Chanda then said:

“Who here is capable of teaching me the Dharma so that I may know the Dharma and see the Dharma?”

Chanda then thought, “The Venerable Ananda is now staying in Ghosita’s Park in the land of Kausambi. He personally attended upon and remained close to the Blessed One, and was praised by the Buddha; all his companions in the holy life know this well. The venerable one will surely be able to teach me the Dharma so that I may know the Dharma and see the Dharma.”

Early the next morning, Chanda put on his robe, took his bowl, and entered the city of Varanasi to seek alms. After eating, he put away his bedding, took his robe and bowl, and set out for the land of Kausambi. Traveling by stages, he reached Kausambi. After putting away his robe and bowl and washing his feet, he went to the Venerable Ananda. They exchanged greetings, and he sat down to one side.

Chanda then said to the Venerable Ananda:

“At one time, the elder monks were dwelling at the Place Where the Seers Descended, in the Deer Park at Varanasi. Then, early in the morning, I put on my robe, took my bowl, and entered the city of Varanasi to seek alms. After eating, I put away my robe and bowl, washed my feet, took the door key, and went from grove to grove, from dwelling to dwelling, and from one walking-meditation ground to another, everywhere asking the monks: ‘Please instruct me and teach me the Dharma, so that I may know the Dharma and see the Dharma, and so that I may know in accordance with the Dharma and contemplate in accordance with the Dharma.’ The monks then taught me the Dharma, saying: ‘Form is impermanent.

Feeling, perception, formations, and consciousness are impermanent. All formations are impermanent. All dharmas are not-self.

Nirvana is quiescent cessation.’ I then said to the monks: ‘I already know that form is impermanent; that feeling, perception, formations, and consciousness are impermanent; that all formations are impermanent; that all dharmas are not-self; and that nirvana is quiescent cessation. Yet I do not delight in hearing that all formations are empty and quiescent, unobtainable, free from desire, the ending of craving, nirvana.

Within this, how can there be a self of which one may say, “It knows thus and sees thus—this is called seeing the Dharma”?’ I then thought: ‘Who here is capable of teaching me the Dharma so that I may know the Dharma and see the Dharma?’ Again I thought: ‘The Venerable Ananda is now staying in Ghosita’s Park in the land of Kausambi. He personally attended upon and remained close to the Blessed One, and was praised by the Buddha; all his companions in the holy life know this well.

The venerable one will surely be able to teach me the Dharma so that I may know the Dharma and see the Dharma.’

“Excellent, Venerable Ananda! Please now teach me the Dharma so that I may know the Dharma and see the Dharma.”

The Venerable Ananda then said to Chanda:

“Excellent, Chanda! I am greatly pleased, and I congratulate you, worthy one, for being able to speak before a companion in the holy life without concealment and to break away the thorn of falsehood. Chanda, foolish ordinary people are unable to understand that form is impermanent; that feeling, perception, formations, and consciousness are also impermanent; that all formations are impermanent; that all dharmas are not-self; and that nirvana is quiescent cessation. You are now able to receive this most sublime Dharma. Listen carefully, venerable sir, and I shall explain it to you.”

At that moment Chanda thought, “I am now exceedingly joyful. I have gained an excellent and sublime state of mind, an uplifted and delighted mind. I am now able to receive this excellent and sublime Dharma.”

The Venerable Ananda then said to Chanda:

“I myself once heard the Buddha directly instruct the Venerable Mahakatyayana: ‘The people of the world, confused and inverted, rely upon and cling to two extremes: existence or nonexistence^[27]. The people of the world grasp at objects, whereupon their minds discriminate and cling to them^[28]. Katyayana, if one does not accept, grasp, abide, or discriminatively cling to a self, then when this suffering arises, it arises, and when it ceases, it ceases^[29].

Katyayana, one has no doubt or confusion regarding this and knows it for oneself, independently of others. This is called the right view taught by the Tathagata. Why is this?

Katyayana, by contemplating as it really is the arising of the world, one does not give rise to the view that the world is nonexistent. By contemplating as it really is the cessation of the world, one does not give rise to the view that the world is existent^[30]. Katyayana, the Tathagata has abandoned these two extremes and teaches by the Middle Way: Because this exists, that exists; because this arises, that arises.

That is, conditioned by ignorance, formations come to be, and so on through the arising of birth, aging, illness, death, sorrow, lamentation, pain, and distress. And because this does not exist, that does not exist; because this ceases, that ceases. That is, with the cessation of ignorance, formations cease, and so on through the cessation of birth, aging, illness, death, sorrow, lamentation, pain, and distress.’”

When Venerable Ananda had finished speaking this discourse, the bhikkhu Chanda became free from dust and defilement and attained the pure Dharma-eye. Having seen the Dharma, attained the Dharma, known the Dharma, and awakened to the Dharma, the bhikkhu Chanda crossed beyond all doubt. No longer dependent upon anyone else, he attained fearlessness in the teaching of the Great Teacher. He then respectfully joined his palms and said to Venerable Ananda:

“It should indeed be so. A wise practitioner of the holy life, a good spiritual friend, should instruct, admonish, and teach the Dharma in this way. Today I have heard this Dharma from Venerable Ananda: ‘All formations are empty, utterly quiescent, and unobtainable. With the exhaustion of craving, dispassion, complete cessation, and nirvana, the mind is at peace, fully established in liberation, no longer turning back, no longer seeing a self, but seeing only the true Dharma.’”

Venerable Ananda then said to Chanda:

“Now you have gained the supreme benefit: within the profound Dharma of the Buddha, you have attained the wisdom-eye of the noble ones.”

The two true worthies then rejoiced together, rose from their seats, and returned to their respective dwellings.

Summary verse:

Three discourses on Srona,

And three on ignorance;

Direct realization and cessation,

Purna and Chanda.

DISCOURSE 263. WHAT SHOULD BE TAUGHT^[31]

Thus have I heard:

At one time, the Buddha was staying in the Cowherds’ Village of Variegated Colors^[32], in the land of the Kurus^[33].

The Buddha then addressed the bhikkhus:

“It is through knowledge and vision that I have completely extinguished the taints^[34], not without knowledge and vision. How is it that the taints are completely extinguished through knowledge and vision, and not without knowledge and vision? One knows: ‘This is form; this is the arising of form; this is the cessation of form.

This is feeling, perception, formations, and consciousness; this is the arising of consciousness; this is the cessation of consciousness.’ If one does not apply skillful means, cultivate in accordance with the Dharma, and bring the practice to fulfillment, but merely directs one’s mind toward the wish, ‘May I completely extinguish the taints and liberate my mind,’ you should know that such a bhikkhu will ultimately be unable to extinguish the taints completely and attain liberation.

Why? Because he has not cultivated. What has he not cultivated?

He has not cultivated the establishments of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of awakening, and the path.

“It is like a hen that has laid many eggs but does not sit on them regularly and regulate their warmth and coolness, yet wishes that the chicks might safely break through their shells with their claws and beaks and emerge. You should know that those chicks will not have sufficient strength to break through their shells with their claws and beaks and emerge safely. Why? Because the hen has not sat upon them regularly, regulated their warmth and coolness, and nurtured the chicks to maturity.

“In the same way, if a bhikkhu does not diligently cultivate, practice in accordance with the Dharma, and bring the practice to fulfillment, but nevertheless wishes to extinguish all the taints and attain liberation, this cannot be accomplished. Why? Because he has not cultivated. What has he not cultivated? He has not cultivated the establishments of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of awakening, and the path.

“If a bhikkhu cultivates, practices in accordance with the Dharma, and brings the practice to fulfillment, then even if he does not wish, ‘May I completely extinguish the taints and attain liberation,’ that bhikkhu’s taints will nevertheless be extinguished by themselves, and his mind will be liberated. Why? Because he has cultivated. What has he cultivated? He has cultivated the establishments of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of awakening, and the path.

“It is like a hen that skillfully nurtures her chicks, regularly sitting upon the eggs and regulating their warmth and coolness. Even if she does not wish that the chicks should find a way to break through their shells and emerge, her chicks will nevertheless find every means to emerge safely by themselves. Why? Because the hen has regularly sat upon them and regulated their warmth and coolness.

“In the same way, when a bhikkhu skillfully and diligently applies the proper means, even if he does not wish to extinguish the taints completely and attain liberation, his taints will nevertheless be exhausted by themselves, and his mind will be liberated. Why? Because he has relied upon diligent cultivation. What has he cultivated? He has cultivated the establishments of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of awakening, and the path.

“It is like a skilled craftsman^[35], or a skilled craftsman’s apprentice, who continually holds the handle of a hammer in his hand without letting it go. Gradually, the hammer handle wears away, and the places grasped by his fingers become clearly marked. Yet because the wearing away occurs so subtly, he does not know that the hammer handle is being worn down.

“In the same way, when a bhikkhu diligently cultivates, practices in accordance with the Dharma, and brings the practice to fulfillment, he does not himself see or know how much of the taints has been exhausted today or how much will be exhausted tomorrow; nevertheless, that bhikkhu knows that the taints of existence have been completely exhausted. Why? Because he has cultivated. What has he cultivated? He has cultivated the establishments of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of awakening, and the path.

“It is like a great ship moored on the seashore. During the six months of summer^[36], it is rubbed by the wind and scorched by the sun, and its mooring ropes gradually decay and break^[37]. In the same way, when a bhikkhu diligently cultivates, practices in accordance with the Dharma, and brings the practice to fulfillment, all his fetters, underlying tendencies, afflictions, and bonds^[38] will gradually be released. Why? Because he has cultivated well. What has he cultivated? He has cultivated the establishments of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the factors of awakening, and the path.”

When this Dharma was spoken, sixty bhikkhus, through the non-arising of the taints, attained liberation of mind.

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

DISCOURSE 264. THE SMALL CLOD OF EARTH^[39]

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, while a certain bhikkhu was seated in meditation, he reflected and thought: ‘Is there any form that is permanent, everlasting, unchanging, and eternally enduring? Likewise, is there any feeling, perception, formation, or consciousness that is permanent, everlasting, unchanging, and eternally enduring?’

In the evening, after rising from meditation, that bhikkhu went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He said to the Buddha:

“Blessed One, while I was seated in meditation, I reflected and thought: ‘Is there any form that is permanent, everlasting, unchanging, and eternally enduring? Likewise, is there any feeling, perception, formation, or consciousness that is permanent, everlasting, unchanging, and eternally enduring?’ I now ask the Blessed One: ‘Is there any form that is permanent, everlasting, unchanging, and eternally enduring? And is there any feeling, perception, formation, or consciousness that is permanent, everlasting, unchanging, and eternally enduring?’”

The Blessed One then took a small clod of earth^[40] in his hand and asked the bhikkhu:

“Do you see the clod of earth in my hand?”

The bhikkhu said to the Buddha:

“Blessed One, I see it.”

The Buddha continued:

“Bhikkhu, even a self as small as this little bit of earth is unobtainable. If a self could be found, it would be permanent, unchanging, and eternally enduring.”

The Buddha said to the bhikkhu:

“I recollect that in past lives I cultivated merit for a long time and obtained excellent, subtle, and desirable fruits. For seven years I cultivated the mind of loving-kindness, and throughout seven cycles of cosmic dissolution and formation I was not reborn in this world. During the seven periods of cosmic dissolution, I was born in the Abhassara heaven.

During the seven periods of cosmic formation, I was born in an empty palace in the Brahma realm, where I became the Great Brahma King, sovereign over a thousand worlds, with none surpassing me and none above me. Thereafter, on thirty-six occasions I became Sakka, Lord of the Devas. Then, hundreds of thousands of times, I became a wheel-turning sage king, sovereign over the four continents, teaching and governing by means of the true Dharma.

I possessed the seven treasures in full: the precious wheel, the precious elephant, the precious horse, the precious mani jewel, the precious woman, the precious treasurer-minister, and the precious general-minister. I had a thousand sons, all of whom were brave and valiant. Throughout the lands within the four seas, the ground was level and free from harmful thorns.

I brought beings under discipline solely through the true Dharma, without using might or coercion.”

“The consecrated king possessed eighty-four thousand great elephant-dragons, all adorned and magnificently arrayed with various precious substances, covered with jeweled nets, and bearing precious banners. The elephant king Bố-tát^[42] was foremost among them. Each morning and evening, they gathered of their own accord before the palace. At that time I thought: ‘This great herd of elephants, going back and forth each day, tramples countless living beings to death. I wish that forty-two thousand of these elephants would return only once every hundred years.’ My wish was immediately fulfilled. Of those eighty-four thousand elephants, forty-two thousand returned only once every hundred years.

“The consecrated king also possessed eighty-four thousand horses, all furnished with riding equipment made entirely of pure gold and covered with golden nets. The horse king Bà-la^[43] was foremost among them.

“The consecrated king possessed eighty-four thousand chariots made from four kinds of precious substances: gold, silver, lapis lazuli, and crystal. They were covered with lion skins, tiger skins, leopard skins, and multicolored khâm-ba-la cloth^[44]. Foremost among them was the resounding chariot Bạt-cầu Tỳ-xà-da-nan-đề^[45].

“The consecrated king ruled over eighty-four thousand cities, densely populated, peaceful, prosperous, and flourishing. Foremost among them was the city of Câu-xá-bà-đề^[46].

“The consecrated king possessed eighty-four thousand palaces made from four kinds of precious substances—gold, silver, lapis lazuli, crystal—and mani jewels. Do-ha^[47] was foremost among them.

“Bhikkhu, the consecrated king possessed eighty-four thousand beds made from four kinds of precious substances: gold, silver, lapis lazuli, and crystal. Fine silk mattresses were spread upon them with Ca-lăng-già bedding^[48], and red pillows were placed upon them.

“Furthermore, Bhikkhu, the consecrated king possessed eighty-four thousand garments, comprising four kinds: ca-thi-tế robes^[49], sô-ma robes^[50], đầu-cưu-la robes^[51], and câu-triêm-bà robes^[52].

“Furthermore, Bhikkhu, the consecrated king possessed eighty-four thousand jewel maidens, including Kshatriya women and women resembling Kshatriyas, to say nothing of women of other kinds.

“Furthermore, Bhikkhu, the consecrated king possessed eighty-four thousand kinds of food and drink, complete with every flavor.

“Bhikkhu, among the eighty-four thousand jewel maidens, the king chose only one to attend him; among the eighty-four thousand precious garments, the king wore only one garment; among the eighty-four thousand precious beds, the king lay upon only one bed; among the eighty-four thousand palaces, the king dwelt in only one palace; among the eighty-four thousand cities, the king chose to dwell in only one city, namely Câu-xá-bà-đề; among the eighty-four thousand precious chariots, the king rode in only one, namely Tỳ-xà-da-nan-đề Cù-sa^[53], when leaving the city on excursions; among the eighty-four thousand precious horses, the king rode only one, namely Bà-la-ha, whose mane and tail were deep blue;

among the eighty-four thousand great elephant-dragons, the king rode only one elephant, namely Bố-tát-đà, when leaving the city to travel about and behold the sights.

“Bhikkhu, through the karmic results of what deeds did the king obtain such majestic power and sovereign freedom? It was through the karmic results of three kinds of deeds. What were the three? First, giving; second, self-discipline; and third, cultivation of the Path. Bhikkhu, you should know that ordinary people, being habitually attached to and immersed in the five sensual pleasures, never know weariness or contentment; noble ones, having fully accomplished wisdom, always know contentment.

“Bhikkhu, all conditioned phenomena of the past have utterly ceased and undergone change. Those naturally obtained possessions and their very names have all vanished. Therefore, Bhikkhu, bring conditioned phenomena to an end^[54]; become disenchanted with them, abandon desire, and attain liberation.

“Bhikkhu, is form permanent or impermanent?”

The bhikkhu said to the Buddha:

“Blessed One, it is impermanent.”

“If it is impermanent, is it suffering?”

The bhikkhu said to the Buddha:

“Blessed One, it is suffering.”

“Bhikkhu, if what is impermanent is suffering and subject to change, does a noble disciple regard it as self, as other than self, or as mutually contained?”

The bhikkhu said to the Buddha:

“Blessed One, no.”

“In the same way, are feeling, perception, formations, and consciousness permanent or impermanent?”

The bhikkhu said to the Buddha:

“Blessed One, they are impermanent.”

“If so, is what is impermanent suffering?”

The bhikkhu said to the Buddha:

“Blessed One, it is suffering.”

“Bhikkhu, if what is impermanent is suffering and subject to change, does a noble disciple regard it as self, as other than self, or as mutually contained?”

The bhikkhu said to the Buddha:

“Blessed One, no.”

The Buddha said to the bhikkhu:

“Whatever form there is, whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—all of it is not self, is not other than self, and is not mutually contained. In the same way, whatever feeling, perception, formations, and consciousness there may be, whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—all of it is not self, is not other than self, and is not mutually contained.

“Bhikkhu, you should give rise to disenchantment toward form. Through disenchantment comes dispassion and liberation. Likewise, you should give rise to disenchantment toward feeling, perception, formations, and consciousness. Through disenchantment comes dispassion and liberation, together with the knowledge and vision of liberation: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”

When that bhikkhu heard what the Buddha had taught, he rejoiced with delight, paid homage, and withdrew. Thereafter, always recollecting the teaching illustrated by the handful of earth, he dwelt alone in a secluded place, striving diligently in contemplation and living heedfully. Having lived heedfully, he contemplated the purpose for which a son of good family goes forth, shaves off his hair and beard, dons Dharma robes, and, out of faith, leaves the household life for homelessness… up to knowing for himself that there would be no further existence.

At that time, this Venerable One personally realized the Dharma, attained liberation of mind, and became an arhat.

SUTRA 265. MASS OF FOAM[55]

Thus have I heard:

At one time, the Buddha was dwelling at A-tỳ-đà, on the bank of the Ganges River^[56].

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

“Suppose the great waters of the Ganges were surging, and masses of foam gathered as they drifted with the current. If a person with clear eyesight were to observe and carefully examine them, then upon such observation and careful examination, that person would see that there was nothing there, nothing enduring, nothing substantial, and nothing solid. Why is this?

Because there is nothing substantial within those floating masses of foam. In the same way, whatever form there is, whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—a bhikkhu should observe it, contemplate it, and carefully examine it. There is nothing there, nothing enduring, nothing real, and nothing solid.

It is like a disease, like a boil, like a sharp thorn, and like a slayer; it is impermanent, suffering, empty, and not-self. Why is this? Because form is inherently insubstantial.”

“Bhikkhus, just as when heavy rain falls, bubbles on the water suddenly appear and suddenly vanish, and a person with keen eyesight observes, contemplates, and carefully discerns them, then upon such careful observation, contemplation, and discernment, that person sees that there is nothing there, nothing enduring, nothing substantial, nothing solid. Why is this? Because there is nothing substantial within a bubble on the water.

So too, whatever belongs to feeling—whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—a bhikkhu should observe, contemplate, and carefully discern it. There is nothing there, nothing enduring, nothing real, nothing solid. It is like a disease, like a boil, like a thorn, like a slayer; it is impermanent, suffering, empty, and non-self.

Why is this? Because feeling is inherently insubstantial.

“Bhikkhus, just as at the end of spring and the beginning of summer, when there are no clouds and no rain, under the blazing midday sun a mirage^[57] shimmers, and a person with keen eyesight observes, contemplates, and carefully discerns it, then upon such careful observation, contemplation, and discernment, that person sees that there is nothing there, nothing enduring, nothing substantial, nothing solid. Why is this?

Because there is nothing substantial within that mirage. So too, whatever belongs to perception—whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—a bhikkhu should observe, contemplate, and carefully discern it. There is nothing there, nothing enduring, nothing real, nothing solid.

It is like a disease, like a boil, like a thorn, like a slayer; it is impermanent, suffering, empty, and non-self. Why is this? Because perception is inherently insubstantial.

“Bhikkhus, just as a keen-sighted person seeking solid hardwood takes a sharp axe and enters a mountain forest. Seeing a large plantain tree, tall, broad, and straight, he cuts it down at the root, severs its crown, and strips away all its sheaths, yet in the end finds nothing solid within it. If a person with keen eyesight observes, contemplates, and discerns it, then after such observation, contemplation, and discernment, that person sees that there is nothing there, nothing enduring, nothing substantial, nothing solid.

Why is this? Because there is nothing substantial within that plantain tree. So too, whatever belongs to formations—whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—a bhikkhu should observe, contemplate, and carefully discern it.

There is nothing there, nothing enduring, nothing real, nothing solid. It is like a disease, like a boil, like a thorn, like a slayer; it is impermanent, suffering, empty, and non-self. Why is this?

Because formations are inherently insubstantial.

“Bhikkhus, just as a magician or a magician’s apprentice, standing at a crossroads, conjures up elephant troops, cavalry, chariots, and infantry, and a wise person with keen eyesight observes, contemplates, and carefully discerns them, then after such careful observation, contemplation, and discernment, that person sees that there is nothing there, nothing enduring, nothing real, nothing substantial. Why is this? Because those conjured phenomena are inherently insubstantial.

So too, bhikkhus, whatever belongs to consciousness—whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—a bhikkhu should observe, contemplate, and carefully discern it. After such careful observation, contemplation, and discernment, one sees that there is nothing there, nothing enduring, nothing real, nothing substantial. It is like a disease, like a boil, like a thorn, like a slayer; it is impermanent, suffering, empty, and non-self.

Why is this? Because consciousness is inherently insubstantial.”

Then the Blessed One restated this meaning in verse:

Contemplate form as a mass of foam,

Feeling as a bubble on the water,

Perception as a springtime mirage,

Formations as a plantain tree,

And all consciousness as an illusion—

Thus taught the Kinsman of the Sun.^[58]

Contemplate all of them thoroughly,

And observe them well with right mindfulness:

They are unreal and not enduring,

Devoid of self and what belongs to self.

Regarding this body, an aggregate of suffering,

The Great Sage taught through discernment:

When these three dharmas depart,

The body becomes a discarded thing:

Feeling, warmth, and consciousness.

Once they have left, what remains of the body

Lies forever buried in a desolate graveyard,

Like wood, devoid of consciousness and perception.

This body is ever thus,

Illusory and deceptive, beguiling fools;

Like a poisonous thorn, like a slayer,

There is nothing substantial within it.

A bhikkhu who diligently cultivates

Contemplates this body of aggregates,

Practicing intently throughout day and night,

With right wisdom and firmly established mindfulness,

Brings conditioned formations to rest

And forever reaches the place of coolness.

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

SUTRA 266. IGNORANCE (1)[59]

Thus have I heard:

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

“In beginningless samsara, beings are shrouded by ignorance and bound by the fetter of craving. Wandering through the long, dark night, they cannot know the earliest limit^[61] of suffering. It is just as the hundreds of kinds of grasses, plants, rice, and grain growing upon the earth all wither after a long period without rain. Bhikkhus, because beings are shrouded by ignorance and bound by the fetter of craving,^[60] they revolve through birth and death. As long as the fetter of craving is not severed, suffering cannot be brought to an end.^[62]

“Bhikkhus, there may come a time when even the waters of the great ocean dry up after a long period without rain. So too, bhikkhus, because beings are shrouded by ignorance and bound by the fetter of craving, they revolve through birth and death. As long as the fetter of craving is not severed, suffering cannot be brought to an end.

“Bhikkhus, there may come a time when, after a long period, Mount Sumeru, king of mountains,^[63] must collapse. So too, bhikkhus, because beings are shrouded by ignorance and bound by the fetter of craving, they revolve through birth and death. As long as the fetter of craving is not severed, suffering cannot be brought to an end.

“Bhikkhus, there may come a time when, after a long period, this earth disintegrates. So too, bhikkhus, because beings are shrouded by ignorance and bound by the fetter of craving, they revolve through birth and death. As long as the fetter of craving is not severed, suffering cannot be brought to an end.

“Bhikkhus, it is like a dog tied to a post. As long as its leash remains unbroken, it continues for a long time to circle the post, revolving round and round. So too, bhikkhus, because ignorant beings do not know form as it truly is, the arising of form as it truly is, the cessation of form as it truly is, the gratification in form as it truly is, the danger in form as it truly is, and the escape from form as it truly is, they continue forever to circle back and forth, revolving along with form.

In the same way, if they do not know feeling, perception, formations, and consciousness as they truly are; the arising of feeling, perception, formations, and consciousness as it truly is; the cessation of feeling, perception, formations, and consciousness as it truly is; the gratification in feeling, perception, formations, and consciousness as it truly is; the danger in feeling, perception, formations, and consciousness as it truly is; and the escape from feeling, perception, formations, and consciousness as it truly is, then they will continue forever to circle back and forth, revolving along with feeling, perception, formations, and consciousness.”

“Bhikkhus, one is carried along by form, carried along by feeling, carried along by perception, carried along by formations, and carried along by consciousness. Because one is carried along by form, one is not liberated from form; because one is carried along by feeling, perception, formations, and consciousness, one is not liberated from feeling, perception, formations, and consciousness. Because one is not liberated, one is not liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.

A learned noble disciple knows as it truly is the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form; and knows as they truly are feeling, perception, formations, and consciousness; the arising of feeling, perception, formations, and consciousness; the cessation of feeling, perception, formations, and consciousness; the gratification in feeling, perception, formations, and consciousness; the danger in feeling, perception, formations, and consciousness; and the escape from feeling, perception, formations, and consciousness.

Therefore, that disciple is not carried along by feeling, perception, formations, and consciousness. Because that disciple is not carried along by them, that disciple is liberated from form and liberated from feeling, perception, formations, and consciousness. I say that such a person will be liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

Then, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

SUTRA 267. IGNORANCE (2)[64]

Thus have I heard:

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

“Sentient beings, throughout beginningless samsara, obscured by ignorance and bound by the fetters of craving, have wandered in the cycle of rebirth for a long time, unable to discern the earliest limit of suffering.

“Bhikkhus, it is like a dog tied to a post by a rope. So long as the rope is not broken, it circles around the post, sometimes standing and sometimes lying down, without leaving the post. In the same way, ignorant ordinary beings do not abandon lust for form, do not become detached from craving for it, do not relinquish thoughts of it, and do not become free from thirst for it. They wander in the cycle of rebirth following form and revolve around form; whether standing or sitting, they do not leave form. It is likewise with feeling, perception, formations, and consciousness: they revolve following feeling, perception, formations, and consciousness; whether standing or lying down, they do not leave consciousness.

“Bhikkhus, you should carefully contemplate and examine the mind. Why? Because for a long time the mind has been defiled by lust and tainted by anger and delusion. Bhikkhus, because the mind is afflicted, sentient beings are afflicted; because the mind is purified, sentient beings are purified^[65].

“Bhikkhus, I do not see any form^[66] as variegated as a mottled bird^[67], yet the mind is even more variegated than that. Why? Because the minds of those sentient beings are diverse, their forms are also diverse. Therefore, bhikkhus, you should contemplate and clearly examine your own minds. Bhikkhus, for a long time the mind has been defiled by lust and tainted by anger and delusion. Bhikkhus, because the mind is afflicted, sentient beings are afflicted; because the mind is purified, sentient beings are purified.

“Bhikkhus, you should know: have you seen the Ta-lan-na bird^[68] with its many colors?”

They replied:

“Blessed One, we have seen it.”

The Buddha told the bhikkhus:

“Bhikkhus, just as the Ta-lan-na bird has many colors, I say that its mind is equally diverse. Why? Because the mind of the Ta-lan-na bird is diverse, its colors are diverse^[69]. Therefore, bhikkhus, you should contemplate and clearly examine your own minds. Bhikkhus, for a long time the mind has been defiled by lust and tainted by anger and delusion. Bhikkhus, because the mind is afflicted, sentient beings are afflicted; because the mind is purified, sentient beings are purified.

“It is like a painter, or a painter’s apprentice, who skillfully prepares the ground and then, using various pigments, paints diverse kinds of images according to his own wishes.

“In the same way, bhikkhus, ignorant ordinary beings do not know as it truly is form, the arising of form, the cessation of form, the gratification in form, the danger in form, or the escape from form. Because they do not know form as it truly is, they delight in and become attached to form. Because they delight in and become attached to form, future forms arise again.

Likewise, ignorant ordinary beings do not know as they truly are feeling, perception, formations, and consciousness; the arising of consciousness, the cessation of consciousness, the gratification in consciousness, the danger in consciousness, or the escape from consciousness. Because they do not know these things as they truly are, they delight in and become attached to consciousness. Because they delight in and become attached to consciousness, future instances of consciousness arise again.

Because future form, feeling, perception, formations, and consciousness will arise, they are not liberated from form, nor are they liberated from feeling, perception, formations, and consciousness. I say that such people are not liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.

“A learned noble disciple knows as it truly is form, the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Having known these things as they truly are, that disciple does not become attached to form. Because that disciple is not attached to it, future form does not arise.

That disciple knows as they truly are feeling, perception, formations, and consciousness; the arising of consciousness, the cessation of consciousness, the gratification in consciousness, the danger in consciousness, and the escape from consciousness. Knowing these things as they truly are, that disciple does not become attached to consciousness; because that disciple is not attached to it, future instances of consciousness do not arise.

Because that disciple does not delight in or become attached to form, feeling, perception, formations, and consciousness, that disciple will be liberated from form and will also be liberated from feeling, perception, formations, and consciousness. I say that such people will be liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”

Then, after hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced it.

SUTRA 268. THE RIVER CURRENT[70]

Thus have I heard:

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

“It is like a river issuing from a mountain ravine, its waters deep and swift, its surging current sweeping away everything that floats or sinks. Many kinds of grasses and trees grow thickly along both banks, but the great current bends them down on either side. Of the many people who wade across, most are swept away by the water and sink beneath the current. When waves push them close to the bank, they reach out and grasp the grasses and trees, but the grasses and trees break, and they are once again swept away by the current.

“In the same way, bhikkhus, if ignorant ordinary beings do not know as it truly is form, the arising of form, the cessation of form, the gratification in form, the danger in form, or the escape from form, then because they do not know these things as they truly are, they become attached to form and, regarding form, declare, ‘Form is the self’^[71]; but then that very form consequently breaks apart. Likewise, they do not know as they truly are feeling, perception, formations, and consciousness; ... the arising of consciousness, the cessation of consciousness, the gratification in consciousness, the danger in consciousness, or the escape from consciousness.

Because they do not know these things as they truly are, they become attached to consciousness and declare, ‘Consciousness is the self’; but then that very consciousness consequently breaks apart.”

“If a learned noble disciple knows form as it truly is, the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form, then, because he knows these as they truly are, he does not become attached to form. He knows feeling, perception, formations, and consciousness as they truly are; the arising of feeling, perception, formations, and consciousness; the cessation of feeling, perception, formations, and consciousness; the gratification in feeling, perception, formations, and consciousness; the danger in feeling, perception, formations, and consciousness; and the escape from feeling, perception, formations, and consciousness.

Because he knows these as they truly are, he does not become attached to feeling, perception, formations, or consciousness. Being free from attachment, he thus knows for himself that he has attained parinirvana: ‘For me, birth has been ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

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

SUTRA 269. JETA GROVE[72]

Thus have I heard:

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

“Whatever phenomena are not fitting for you^[73], you should abandon them all. Once you have relinquished these phenomena, you will have well-being and happiness for a long time.

“Bhikkhus, what phenomena are not fitting for you and should be swiftly abandoned? Form, feeling, perception, formations, and consciousness are not fitting for you; abandon them all. Once you have completely eliminated these phenomena, you will have well-being and happiness for a long time.

“It is like the trees in Jeta Grove^[74]. If someone were to come, cut off their branches and leaves, and carry them away, you would not grieve over it. Why? Because these trees are not self and do not belong to self. In the same way, bhikkhus, whatever is not fitting for you, abandon it all. Once you have become completely free from it, you will have well-being and happiness for a long time. What is not fitting for you? Form is not fitting for you and must be entirely abandoned. Once you have become free from it, you will have well-being and happiness for a long time. In the same way, feeling, perception, formations, and consciousness are not fitting for you; swiftly abandon them. Once you have relinquished these phenomena, you will have well-being and happiness for a long time.

“Bhikkhus, is form permanent or impermanent?”

The bhikkhus said to the Buddha:

“Blessed One, it is impermanent.”

The Buddha said:

“Bhikkhus, is what is impermanent suffering?”

The bhikkhus replied:

“Blessed One, it is suffering.”

The Buddha said:

“If what is impermanent is suffering and subject to change, does a learned noble disciple regard it as self, as other than self, or as existing within each other^[75]?”

The bhikkhus replied:

“Blessed One, no.”

“In the same way, are feeling, perception, formations, and consciousness permanent or impermanent?”

They replied:

“Blessed One, they are impermanent.”

The Buddha said:

“Is what is impermanent suffering?”

The bhikkhus replied:

“Blessed One, it is suffering.”

The Buddha said:

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

The bhikkhus replied:

“Blessed One, no.”

“Therefore, bhikkhus, whatever form there is—whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—all of it is not self, is not other than self, and does not exist within each other. In the same way, whatever feeling, perception, formations, and consciousness there may be—whether past, future, or present; internal or external; coarse or subtle; good or bad; far or near—all of it is not self, is not other than self, and does not exist within each other.

A noble disciple should contemplate these five clinging skandhas as not self and not belonging to self. When contemplating in this way, he grasps at nothing in the world. Because he grasps at nothing, he personally attains nirvana: ‘For me, birth has been ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

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

SUTRA 270. PERCEPTION[76]

Thus have I heard:

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

“Cultivating the perception of impermanence^[77], and cultivating it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, restlessness, conceit^[78], and ignorance^[79].

“It is like a farmer who, at the end of summer and the beginning of autumn, plows the soil deeply and clears away all the weeds. In the same way, bhikkhus, cultivating the perception of impermanence, and cultivating it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance.

“Bhikkhus, it is like a person cutting grass who grasps the tips of the grass, lifts it up, and shakes it clean. All the withered grass falls away, and the long blades of grass are retained. In the same way, a bhikkhu who cultivates the perception of impermanence, and cultivates it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance.

“It is like an amra fruit^[80] hanging upon a tree: when a powerful wind blows through the branches, the fruit falls. In the same way, cultivating the perception of impermanence, and cultivating it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance.

“It is like the interior of a storehouse, where various kinds of precious, durable timber and planks are kept safe and protected from loss. In the same way, cultivating the perception of impermanence, and cultivating it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance.

“It is like the footprints of all living beings: the elephant’s footprint is the greatest because it can encompass many other footprints. In the same way, cultivating the perception of impermanence, and cultivating it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance.

“It is like all the rivers and streams in the world, which flow into the great ocean. The great ocean is supreme because it receives them all. In the same way, cultivating the perception of impermanence, and cultivating it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance.

“It is like the appearance of the sun, which can dispel all the darkness in the world. In the same way, cultivating the perception of impermanence, and cultivating it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance.

“It is like a wheel-turning noble king, who is highest and most excellent among lesser kings. In the same way, cultivating the perception of impermanence, and cultivating it frequently, can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance.

“Bhikkhus, how should the perception of impermanence be cultivated and frequently developed so that it can eliminate all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance?

“If a bhikkhu, whether in an open field or in a forest, properly reflects with right attention and contemplates form as impermanent, and feeling, perception, formations, and consciousness as impermanent, then by reflecting in this way he eliminates all craving for sensual pleasures, craving for form, craving for the formless, conceit, and ignorance. Why is this? Because anyone who cultivates the perception of impermanence can cultivate the perception of non-self. A noble disciple who abides in the perception of non-self has a mind free from the conceit ‘I am’ and, in accordance with the Dharma, attains nirvana.”

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

SUTRA 271. TISSA[81]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in Jeta Grove, in the country of Sravasti. At that time, a bhikkhu named Tissa^[82] had gathered in the dining hall with a large number of other bhikkhus. The bhikkhu Tissa said to the bhikkhus:

“Venerable ones, I am unable to discern the Dharma^[83]. I no longer delight in cultivating the holy life; I only delight in sleeping excessively, and I harbor doubts concerning the Dharma.”

At that time, a bhikkhu in the assembly approached the Buddha, bowed his head at the Buddha’s feet, then sat to one side and said to the Buddha:

“World-Honored One, when the Sangha had assembled in the dining hall, the bhikkhu Tissa spoke these words: ‘I am unable to discern the Dharma. I no longer delight in cultivating the holy life; I only delight in sleeping excessively, and I harbor doubts about the Dharma.’”

The Buddha told the bhikkhu:

“This bhikkhu Tissa is foolish. He does not guard his sense faculties, is immoderate in eating and drinking, and does not keep his mind wakeful during the first and last watches of the night. He is lax and indolent, makes no energetic effort, and does not skillfully examine and contemplate wholesome qualities.

That this bhikkhu should delight in discerning the Dharma, delight in cultivating the holy life, abandon all sleep, and free himself of all doubt concerning the true Dharma—this is impossible. If a bhikkhu guards his sense faculties, is moderate in eating and drinking, remains wakeful and diligent during the first and last watches of the night, and examines wholesome qualities, then it is possible for that bhikkhu to delight in discerning the Dharma, delight in cultivating the holy life, abandon all sleep, and have no doubts about the Dharma.”

The World-Honored One then told a bhikkhu:

“Go and tell the bhikkhu Tissa that the Teacher summons him.”

The bhikkhu said to the Buddha:

“Yes, World-Honored One.”

After bowing at the Buddha’s feet, that bhikkhu went to Tissa and said:

“Venerable Tissa, the World-Honored One summons you.”

Tissa obeyed and went to the Buddha. He bowed his head at the Buddha’s feet and then sat to one side. The World-Honored One then said to the bhikkhu Tissa:

“Tissa, is it true that, when you assembled with many bhikkhus in the dining hall, you declared these words: ‘Venerable ones, I am unable to discern the Dharma. I do not delight in cultivating the holy life, but only delight in sleeping excessively, and I still harbor doubts about the Dharma’?”

Tissa said to the Buddha:

“It is so, World-Honored One.”

The Buddha asked Tissa:

“I shall now question you; answer as you see fit.

“What do you think? If one has not abandoned craving for form, has not abandoned desire, has not abandoned attachment, has not abandoned recollection, and has not abandoned thirst for it, and that form changes or becomes otherwise, what do you think? Would sorrow, distress, and suffering arise in you?”

Tissa said to the Buddha:

“Yes, World-Honored One. If one has not abandoned craving for form, has not abandoned desire, has not abandoned attachment, has not abandoned recollection, and has not abandoned thirst for it, then if that form changes or becomes otherwise, sorrow, distress, and suffering will indeed arise. World-Honored One, it is truly so and not otherwise.”

The Buddha told Tissa:

“Good! Good, Tissa! Thus should the Dharma be taught regarding the failure to abandon craving and desire.

“Tissa, if one has not abandoned craving for feeling, perception, formations, and consciousness, has not abandoned desire, has not abandoned attachment, has not abandoned recollection, and has not abandoned thirst for them, and that consciousness changes or becomes otherwise, what do you think? Would sorrow, distress, and suffering arise in you?”

Tissa said to the Buddha:

“Yes, World-Honored One. If one has not abandoned craving for consciousness, has not abandoned desire, has not abandoned recollection, and has not abandoned thirst for it, then if that consciousness changes or becomes otherwise, sorrow, distress, and suffering will indeed arise. World-Honored One, it is truly so and not otherwise.”

The Buddha told Tissa:

“Good! Good, Tissa! Thus should the Dharma be taught regarding the failure to abandon craving and desire for consciousness.”

The Buddha said to Tissa:

“What do you think? If one has abandoned craving for form, abandoned desire, abandoned attachment, abandoned recollection, and abandoned thirst for it, and that form changes or becomes otherwise, would sorrow, distress, and suffering arise?”

Tissa said to the Buddha:

“No, World-Honored One. It is truly so and not otherwise.”

“What do you think? If one has abandoned craving for feeling, perception, formations, and consciousness, abandoned desire, abandoned attachment, abandoned recollection, and abandoned thirst for them, and that consciousness changes or becomes otherwise, would sorrow, distress, and suffering arise?”

Tissa said to the Buddha:

“No, World-Honored One. It is truly so and not otherwise.”

The Buddha told Tissa:

“Good! Good, Tissa! I shall now give a simile, for through a simile a wise person gains understanding.

Suppose two friends travel together along a road, one of whom knows the road well while the other does not. The one who does not know says to the one who does: ‘I wish to go to that city, that settlement, that village. Please show me the way there.’ The person familiar with the road then gives directions to the other, saying: ‘Follow this road and you will see two roads ahead.

Leave the one on the left and follow the one on the right. Farther on, you will encounter pits and a river. Again, leave the road on the left and follow the one on the right, and you will encounter a forest.

Again, leave the road on the left and follow the one on the right. Continuing in this way and gradually advancing, you will reach that city.’”

The Buddha told Tissa:

“The meaning of this simile is as follows: the person who does not know the road represents an ignorant ordinary person, while the person who knows the road represents the Tathagata, the Worthy One, the Perfectly Enlightened One. The two roads ahead represent the doubts of sentient beings. The road on the left represents three unwholesome thoughts: thoughts of sensual desire, ill will, and harming.^[84] The road on the right represents three wholesome thoughts: thoughts of renunciation and freedom from desire, non-ill will, and non-harming.^[85] Traveling on the road to the left represents wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

Traveling on the road to the right represents right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. The pits and the river represent anger, sorrow, and obscuration. The forest represents the five qualities of sensual pleasure.

That city represents nirvana.”

The Buddha told Tissa:

“The Buddha is the Teacher, and for the sake of the shravakas, he has completed what needed to be done. Now, out of compassion, I have brought benefit and happiness; my duty has been fulfilled. Today you must do what must be done. Go beneath a tree, to an open place, or into a mountain cave. Spread grass for a seat, skillfully contemplate with right mindfulness, and cultivate heedfulness. Do not allow your mind to be filled with regret afterward. Thus do I instruct you now.”

Having heard the Buddha’s teaching, Tissa rejoiced and respectfully practiced it.

SUTRA 272. REBUKING VARIOUS PERCEPTIONS[86]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, a minor dispute arose within the assembly. Because of this incident, the World-Honored One rebuked the bhikkhus.

Early in the morning, the Buddha donned his robe, took his bowl, and entered the city to seek alms. After eating, he put away his robe and bowl, washed his feet, and went into the Andha Grove. There he sat beneath the shade of a tree, alone in quiet meditation, and thought: ‘A minor dispute has just arisen within the assembly, and I have rebuked the bhikkhus.

Yet there are many young bhikkhus in this assembly who have gone forth only recently. If they do not see the Great Teacher, they may become remorseful, sorrowful, and unhappy. I have always had compassion for the bhikkhus.

Now, likewise out of compassion, I should return and gather these disciples in.’

At that time, the Great Brahma King knew the Buddha’s thought. Just as a strong man might bend or extend his arm, in an instant he disappeared from the Brahma heaven and appeared before the Buddha, saying:

“Indeed, Blessed One! Indeed, Well-Gone One! The Blessed One reproached the bhikkhus over a minor dispute. Among that assembly are many young bhikkhus who have not long been ordained. If they do not see the Great Teacher, they may become remorseful, sorrowful, and unhappy. The Blessed One has always compassionately gathered and cared for the Sangha. Excellent, Blessed One! Today, may you return to receive and care for the bhikkhus.”

Then, out of compassionate regard for Brahmā, the Blessed One silently consented. When Mahābrahmā knew that the Blessed One had silently consented, he bowed at the Buddha’s feet, circumambulated him three times to the right, and disappeared.

Not long after Mahābrahmā had departed, the Blessed One returned to Anāthapiṇḍika’s Park, spread out his sitting cloth, and sat upright, outwardly displaying subtle signs that encouraged the bhikkhus to approach and attend upon him. With faces full of shame, the bhikkhus went to the Buddha, bowed at his feet, and sat to one side.

The Buddha then told the bhikkhus:

“Those who have gone forth lead a humble life^[87]; they shave their heads, carry alms bowls, and beg for food from house to house, as though constrained by a spell^[88]. They do so because they seek the supreme goal^[89] and wish to escape birth, old age, illness, death, sorrow, lamentation, suffering, and distress, reaching the ultimate end of suffering.

“Good men, you did not go forth because you were compelled by a king or by bandits, because you were indebted to others, because of fear, or because your lives were in danger. Rather, you did so precisely because you wished to be liberated from birth, old age, illness, death, sorrow, lamentation, suffering, and distress. Was it not for this purpose that you went forth?”

The bhikkhus said to the Buddha:

“Indeed it was, Blessed One.”

The Buddha told the bhikkhus:

“Bhikkhus, since you went forth for such a supreme goal, why are there still foolish ordinary persons among you who give rise to sensual desire and become excessively defiled and attached, wrathful and violent, indolent and feeble, unmindful and unconcentrated, with their faculties confused?

“They are like someone who goes from darkness into darkness, from obscurity into obscurity; who emerges from a pit of excrement only to fall into another pit of excrement; who washes blood away with blood; or who abandons evil deeds and then takes them up again. The ordinary bhikkhu is just as described by these similes.

“Again, they are like firewood used to burn a corpse, which is cast away in a cemetery and is not gathered by woodcutters. So too, I say, is the foolish ordinary bhikkhu who gives rise to sensual desire and becomes excessively defiled and attached, wrathful and violent, indolent and feeble, unmindful and unconcentrated, with his faculties scattered.

“Bhikkhus, there are three kinds of unwholesome thought^[90]: thoughts of greed, thoughts of ill will, and thoughts of harming. These three kinds of thought arise from perception. What are these perceptions?

Perceptions are of immeasurable kinds: perceptions of greed, perceptions of ill will, perceptions of harming^[91], and so forth. Unwholesome thoughts arise from these. Bhikkhus, how are perceptions of greed, ill will, and harming; thoughts of greed, ill will, and harming; and the immeasurable kinds of unwholesomeness to be utterly extinguished?

Fasten the mind upon the four establishments of mindfulness. Abide in the samādhi of non-perception and cultivate it, cultivate it often. By this very Dharma, evil and unwholesome states are completely extinguished, utterly ended without remainder.

“A good man or good woman who, with joyful faith, goes forth and cultivates the signless samādhi—cultivating it and cultivating it often—will abide at the gateway to the Deathless and ultimately attain the Deathless, nirvana^[92]. I do not say that this Deathless nirvana is based upon the following three views. What are the three?

One kind of person holds and declares: ‘The life-principle is identical with the body.’ Another kind holds and declares: ‘The life-principle is one thing and the body another.’ Another declares: ‘Form is the self; they are neither two nor different. It exists eternally and never changes.’ A learned noble disciple reflects thus: ‘Is there any phenomenon in the world that can be grasped without fault or transgression?’ Having reflected, the disciple sees no phenomenon that can be grasped without fault or transgression.

If I grasp form, there will be fault and transgression. If I grasp feeling, perception, formations, or consciousness, there will be fault and transgression. Knowing this, the disciple grasps nothing among worldly phenomena.

Because there is nothing to grasp, the disciple personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”

Having heard what the Buddha taught, the bhikkhus rejoiced and practiced accordingly.

Summary verse:

What Should Be Taught, Small Clod of Earth,

Foam, Two on Not Knowing,

River, Jeta’s Grove, Tree,

Tiṣya, Reproaching the Various Perceptions.

Notes:

^[1]. Taishō, volume 10. According to the summary verse at the end of sūtra 262 in volume 10, sūtras 256–262 follow the Śroṇa Sūtra (Taishō, sūtra 32). Elder Yinshun, in the Combined Edition of the Saṃyukta Āgama Sūtra and Treatise, moved these sūtras to volume 2 (Recitation 1, Section 1, Skandha Saṃyukta) to accord with the summary verse. The Fo Guang Buddhist Canon and the Japanese Kokuyaku Issaikyō do likewise. Sūtra 256 corresponds to Pāli S. 22.126–128, Amudayadhamma, and 129–130, Assāda.

^[2]. Chinese: 不知, “does not know.” Pāli: nappajānati, “does not deeply comprehend.”

^[3]. Pāli: samudayadhammaṃ rūpaṃ… vayadhammaṃ rūpaṃ, “form is subject to arising and subject to disintegration.”

^[4]. Immediate direct comprehension, 無間等. See note 67 to sūtra 23 above and sūtras 259 and 260 below.

^[5]. Pāli, S. 22.133–135, Koṭṭhika.

^[6]. Pāli, S. 22.131–134, Samudaya.

^[7]. Pāli, S. 22.122, Sīla.

^[8]. Immediate direct comprehension, 無間等; the Pāli is unclear. According to the sūtra’s content, this refers only to the stage of cultivation before attaining stream-entry. It may therefore be called the stage of direct realization of the Noble Truths (Pāli: sacca-abhisamaya). See note 68 to sūtra 24 above.

^[9]. S. 22.122. Koṭṭhika asks: sīlavātavuso sāriputta bhikkhunā katame dhammā yoniso manasikātabbā, “Friend Sāriputta, what phenomena should a virtuous bhikkhu attend to properly?”

^[10]. Chinese: 是所應處, “that which should be attended to.” Pāli: yoniso manasi katabbā, “What phenomena should a bhikkhu who has attained stream-entry attend to properly?”

^[11]. In Pāli, Koṭṭhika asks: sotāpannena... bhikkhunā katame dhammā yoniso katabbā, “What phenomena should a bhikkhu who has attained the fruit of stream-entry attend to properly?”

^[12]. Four reflections for higher progress: 1. To attain the Dharma not yet attained, referring to the fruit of stream-entry; 2. To comprehend the Dharma not yet comprehended, referring to the fruit of once-returning; 3. To realize the Dharma not yet realized, referring to arhatship; 4. Pleasant abiding in the present life: an arhat has nothing further to learn but continually cultivates the four dhyānas in order to abide pleasantly in the present life. Compare the Pāli: ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārā ceva saṃvuattanti satisampajaññā cāti, “These phenomena, when developed and frequently practiced, lead both to pleasant abiding in the present life and to mindfulness and clear comprehension.”

^[13]. Pāli: rūpamu kho ānanda aniccam sankhatam paṭiccasamuppadaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ, “Ānanda, form is impermanent, conditioned, dependently arisen, subject to exhaustion, subject to destruction, subject to fading away, and subject to cessation.”

^[14]. Pāli, S. 22.83, Ānando.

^[15]. Chinese: 拘睒彌國瞿師羅園, Ghosita’s Park in the country of Kauśāmbī. Pāli: Kosambī, Ghositārāma.

^[16]. Chinese: 富留那彌多羅尼子, Pūrṇa Maitrāyaṇīputra. Pāli: Puṇṇa Mantā.

^[17]. The Chinese translation is ambiguous, making it possible to understand this as referring to Pūrṇa. The Pāli reads: (...) mantāniputto amhākaṃ navaṃ bahūpakāro hoti, “Mantāputta was of great help to us when we were newly ordained.”

^[18]. “What arises as a phenomenon is reckoned to be self, not what does not arise” 生法計是我, 非不生. Pāli: kiṃ ca upādāya asmi ti hoti, no anupādāya—by clinging to what does one say, “I exist,” rather than through non-clinging? The Chinese text reads this as uppādāya (arising), instead of upādāya (clinging).

^[19]. Chinese: the arising of form 色生. Pāli: rūpaṃ upādāya, through clinging to form. See the note above.

^[20]. Pāli: (...) upādāya passeyya no anupādāya, (as when one looks into a clear mirror), through clinging one sees; without clinging, one does not see.

^[21]. Pāli, S. 22. 90. Channo.

^[22]. The country of Vārāṇasī, at the Place Where the Seers Dwelt, in the Deer Park 波羅奈國仙人住處鹿野苑. Pāli: Bāṛaiasiyaṃ Isipatane Migadāye.

^[23]. Chanda 闡陀. Pāli: Channo; also commonly called Channa.

^[24]. Pāli: yathāhaṃ dhammaṃ passeyyan ti, that I might thus contemplate the Dharma.

^[25]. Pāli: sabbe saṅkhārā aniccā, sabbe dhammā anattā; it does not contain the final sentence found in the Chinese text.

^[26]. Pāli: atha ca me sabbasaṅkhārasamathe sabbūpadhipaṭinissage taṇhakkhaye virāge nirodhe nibbāne cittaṃ na pakkandati nappasīdati na satiṭṭhati nādhimuccati; yet, in the stilling of all formations, the relinquishment of every basis of rebirth, the exhaustion of craving, dispassion, cessation, and nirvana, my mind does not advance, become serene, become established, or attain supreme liberation.

^[27]. Existence and nonexistence 有無. Pāli: atthitā natthitā, existence and nonexistence, or being and non-being.

^[28]. Pāli: upayupādānābhivinisesavinibandho, tightly bound by prejudiced views and clinging to expedients.

^[29]. Pāli: dukkham eva uppajjamānaṃ uppajjati, dukkham niruṛṛhamānaṃ nirujjhati, na kaṅkhati na vicikicchati; when there is that which is arising, this suffering arises; when there is that which is ceasing, suffering ceases; one neither doubts nor wavers.

^[30]. Pāli: lokasamudayaṃ kho kaccāna yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti; lokaniradhaṃ... yā loke atthitā sā na hoti; if, with right wisdom, one contemplates as it truly is the arising of the world, then with regard to the world there is no notion of nonexistence. Contemplating the cessation of the world... there is no notion of existence.

^[31]. Pāli, S. 22. 101. Vāsijaṭa.

^[32]. The Village of Cattle Herders of Variegated Color 雜色牧牛聚落, literally “the village where dappled cattle are raised.” It is a translation of the Pāli Kammāsadhamma, a town in the country of Kuru where the Buddha often stayed. Above, in Sūtra 245, it is translated as the Village of Tamed Dappled Cattle.

^[33]. The country of Kuru 拘留國. Pāli: Kuru.

^[34]. Pāli: jānato ahaṃ bhikkhave passato āsavānaṃ khyaṃ vadāmi, “Bhikkhus, I say that through knowing and through seeing, the taints are utterly destroyed.”

^[35]. Master craftsman 工巧師. Pāli: palagaṇḍa: a stonecutter or builder.

^[36]. The six months of summer 夏六月. Pāli: vassamāsāni udake pariyādāya, the months of the rainy season upon the water.

^[37]. In the Pāli text: during the rainy season the boat remains upon the water; when winter comes, the boat runs aground. Its various ropes gradually break apart.

^[38]. Terms denoting afflictions: fetter or bondage (Pāli: samyojana), latent tendency or underlying disposition (Pāli: anusaya), affliction (kilesa), and envelopment or binding envelopment (Pāli: pariyuṭṭhāna). The Pāli text lists only samyojana.

^[39]. A small clod of earth. Pāli, S. 22. 96 Gomaya (cow dung); 97. Nakkhasikhā (fingernail).

^[40]. A small clod of earth 小土摶. Pāli: S. 22. 96: gomaya: a lump of cow dung; S. 22. 97: parittaṃ nakkhasikhāya paṃsuṃ, taking a little dust on the tip of a fingernail.

^[41]. This refers to one of the Buddha’s former lives. A Consecrated King 灌頂王 ranks one degree below a Wheel-Turning King. Pāli: rājā muddhāvasitto.

^[42]. The elephant king Uposatha 布薩象王. Pāli: Uposatha-nāgarāja.

^[43]. The horse king Valāhaka 婆羅馬王. Pāli: Valāhaka-assa-rāja.

^[44]. Kambala 欽婆羅. Pāli: kambala, cloth made from animal hair.

^[45]. Bakkula Vejayanta 跋求毗闍耶難提. Pāli: Vejatanta, Śakra’s Chariot of Victory, which emits a terrifying sound (Pāli: bakkula, transliterated in Chinese as 跋求). See also note 53 below.

^[46]. Kusāvatī 拘舍婆提. Pāli: Kusāvtī.

^[47]. Byūha 由訶 is a transliteration of byūha: adornment. Pāli: Mahā-byūha-kūṭāgāra, the Great Adorned Pavilion.

^[48]. Kadaliṅga 迦陵伽. Pāli: kadaliṅga: a kind of antelope.

^[49]. Fine Kāśī cloth 迦尸細衣. Pāli: koseyya, silk cloth.

^[50]. Khoma cloth 芻摩衣. Pāli: khoma, linen cloth.

^[51]. Dukūla cloth 頭鳩羅衣. Pāli: dukūla, cloth made from yellow flax.

^[52]. Kocambā cloth 拘沾婆衣; it is unclear what kind of fabric this was. The four types of cloth according to the Pāli text are khoma, koseyya, kambala, and kappāsika.

^[53]. Vejayanta-ghosa 毘闍耶難提瞿沙. Pāli: Vejayanta-ghosa (? “Sound of Victory”); see note 45 above.

^[54]. Forever bringing all formations to rest 永息諸行. Pāli: alam eva sabbasaṅkhāresu nibbindatum, enough of this; become disenchanted with all formations.

^[55]. Foam. Pāli, S. 22. 95. Pheṇa.

^[56]. At Ayodhyā, on the bank of the Ganges 阿毘陀處恒河側. Pāli: ayujjhāyaṃ viharati gaṅgāya nadiyā tire.

^[57]. The original Chinese reads “wild horse” 野馬; Pāli: marīcikā, a shimmering mirage; it denotes an unreal illusion, like towers formed from shells or a marketplace appearing over the sea.

^[58]. Chinese: Venerable One of the Solar Lineage 日種姓尊. Pāli: Ādiccabandhu, Kinsman of the Sun, referring to the Śākya clan, which was regarded as having originated from the Sun.

^[59]. Pāli, S. 22. 99. Gaddula (tether) ⁽¹⁾.

^[60]. The fetter of craving 愛結. Pāli: taṇhasaṃyojana.

^[61]. The beginning point 本際. Pāli: pubbā koṭi.

^[62]. Not making an end of suffering 不盡苦邊. Pāli: na... dukkhassa antakiriyaṃ.

^[63]. Mount Sumeru, king of mountains 須彌山王. Pāli: Sineru pabbatarājā.

^[64]. Pāli, S. 22. 100 Gaddula ⁽²⁾.

^[65]. Pāli: cittasaṃkilesā bhikkhave sattā saṃkilissanti; cittavodānā sattā visujjhanti; because the mind is defiled, beings are defiled; because the mind is purified, beings are purified.

^[66]. One color, manifold kinds 一色種種; perhaps the Pāli ekanikāyam pi... evam cittaṃ, even one class is thus diverse in mind.

^[67]. Variegated birds 斑色鳥. The Pāli text says: tiracchānagatā pāṇā, beings belonging to the animal realm.

^[68]. Caraṇa 嗟蘭那 is perhaps a transliteration of caraṇa, a type of painting on the theme of “virtuous conduct” (caraṇa), painted to exhort the people of the world. Pāli: caraṇam nāma cittam; a colored painting named caraṇa.

^[69]. Pāli: caraṇaṃ nāma cittaṃ cittena cittitaṃ, that caraṇa painting has many colors because of the mind. In the Pāli text, the two instances of citta have different meanings: a colored painting and the mind. The Chinese text understands both words as meaning mind.

^[70]. The river. Pāli, S. 22. Nadī.

^[71]. Pāli: rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attāni vā rūpaṃ, rūpasmiṃ vā attānaṃ; one contemplates form as self, or the self as possessing form, or form as being within the self, or the self as being within form.

^[72]. Pāli, S. 22. 33–34. Natuṃākaṃ (not yours).

^[73]. A phenomenon that is not properly yours 非汝所應法. Pāli: na-tumhākaṃ, not yours.

^[74]. Jeta Grove 祇桓林, also commonly called the Trees of Jeta. Pāli: Jetavana.

^[75]. See note 71 to Sūtra 268 above.

^[76]. Pāli, S.22. 102 Aniccatā.

^[77]. Chinese: the perception of impermanence 無常想. Pāli: anicca-saññā.

^[78]. Restlessness and conceit 掉慢. Pāli: amismāna, the sense of “I exist.”

^[79]. Pāli: kāmarāga, rūparāga, bhavarāga, avijja, asmimāna: craving for sensual pleasure, craving for form, craving for existence, ignorance, and the conceit “I am.”

^[80]. Mango fruit 菴羅果. Pāli: ambapiṇḍi, mango fruit.

^[81]. Pāli, S. 22. 84. Tisso.

^[82]. Tê-sha 低舍. Pāli: Tisso bhagavato pitucchāputto, Tissa, the son of the Blessed One’s paternal aunt, that is, his younger maternal cousin.

^[83]. Pāli: dhammāpi maṃ na paṭibhanti, the dharmas are not clearly understood by me.

^[84]. The three unwholesome thoughts 三不善覺 are also called the three unwholesome trains of thought, that is, three kinds of unwholesome reflection or investigation. See the Dīrgha Āgama, Sūtra 9, The Collective Recitation. Pāli: tayo akusala-vitakkā. D. 33. Saṅgīti.

^[85]. The three wholesome thoughts 三善覺 are also called the three wholesome trains of thought; see the Dīrgha Āgama, Sūtra 9, The Collective Recitation; D. 33. Saṅgīti.

^[86]. Pāli, S. 22.80. Piṇḍolyaṃ (alms-seeking).

^[87]. Chinese: living by a lowly livelihood 卑下活命. Pāli: anram idam jīvikānaṃ yadidam piṇdolyaṃ, this is a very lowly means of livelihood, namely, living by begging for alms.

^[88]. Pāli: abhisāpāyaṃ lokasmiṃ, in the world there is this curse.

^[89]. Original Chinese: supreme meaning 勝義.

^[90]. See note 84, Sūtra 271.

^[91]. The three unwholesome perceptions; see the Dīrgha Āgama, Sūtra 9, The Collective Recitation. Pāli: tisso akusala-saññā: kāma-saññā, vyāpāda-saññā, vihiṃsā-saññā; D. 33. Saṅgīti.

^[92]. This refers to deathless nirvana.