雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 273. THE SIMILE OF THE SOUND OF CLAPPING HANDS[1]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, a bhikshu, dwelling alone in seclusion, reflected: “What is the self? What does the self do? What is it that is the self? Where does the self abide?” After emerging with full awareness from meditative stillness, this bhikshu went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, while dwelling alone in a secluded place, I reflected: ‘What is the self? What does the self do? What is it that is the self? Where does the self abide?’”

The Buddha told the bhikshu:

“I shall now teach you the two dharmas^[2]. Listen attentively and consider them well. What are the two? The eye and forms are two. The ear and sounds, the nose and odors, the tongue and tastes, the body and tangible objects, the mind and mental objects: these are called the two dharmas.

“Bhikshu, suppose someone were to say: ‘The ascetic Gautama teaches the two dharmas, but these are not the two. I shall now reject these and establish another pair of dharmas.’ That person would merely be speaking empty words^[3]. If questioned, he would not know how to answer and would only become still more perplexed, because it lies beyond his domain. Why is this? Because eye-consciousness arises in dependence upon the eye and forms.

“Bhikshu, this eye is material flesh^[4]; it is internal, dependently conditioned, solid^[5], and appropriated^[6]. This is called the internal earth dhatu constituting the material flesh of the eye. Bhikshu, whatever fluid is secreted from the material flesh of the eye, whether internal or dependently conditioned, is appropriated.

This is called the internal water dhatu constituting the material flesh of the eye. Bhikshu, whatever warmth and radiance are emitted by this material flesh of the eye, whether internal or dependently conditioned, are appropriated. This is called the internal fire dhatu constituting the material flesh of the eye.

Bhikshu, whatever subtle movement occurs in this material flesh of the eye, whether internal or dependently conditioned, is appropriated. This is the internal wind dhatu constituting the material flesh of the eye. Bhikshu, just as the bringing together of two hands produces a sound, so too eye-consciousness arises in dependence upon the eye and forms.

The conjunction of these three gives rise to contact; contact gives rise to feeling, perception, and volition. These dharmas are not self and are not permanent; yet what is taken as self is impermanent. It is not enduring and not secure; what is taken as self is subject to change.

Why is this? Bhikshu, because it is an appropriated, conditioned dharma subject to birth, aging, death, and dissolution.

“Bhikshu, formations are like illusions and like mirages. In the space of a single instant, they decay; they do not truly come and do not truly go. Therefore, bhikshu, regarding formations as originally empty, one should know and rejoice, and one should contemplate thus: formations are empty of permanence, eternity, stability, and freedom from change; in their emptiness, there is no self and nothing belonging to a self.

“Suppose a clear-sighted person, holding a bright lamp, entered an empty house and examined that empty house. In the same way, bhikshu, one should contemplate all formations as empty and rejoice in mind that formations are empty. They are empty of self and of anything belonging to a self; they are empty of dharmas regarded as permanent, eternal, stable, and not subject to change.

So too, the eye, ear, nose, tongue, body, and mind, together with mental objects as conditions, give rise to mind-consciousness. The conjunction of these three constitutes contact; contact gives rise to feeling, perception, and volition. These dharmas are without self and impermanent, and, as explained in detail, are empty of self and of anything belonging to a self.

Bhikshu, what do you think? Is the eye permanent or impermanent?”

“Blessed One, it is impermanent.”

The Buddha asked again:

“If it is impermanent, is it suffering?”

“Blessed One, it is suffering.”

The Buddha asked again:

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

“Blessed One, no.”

“The ear, nose, tongue, body, and mind are likewise. Thus, a learned noble disciple becomes disenchanted with the eye. Through disenchantment, he becomes dispassionate; through dispassion, he is liberated. With the knowledge and vision of liberation, he knows: ‘For me, birth has ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’ The ear, nose, tongue, body, and mind are likewise.”

After hearing the Buddha teach the sutra containing the simile of the sound produced by bringing two hands together, that bhikshu went alone to a secluded place, diligently reflected, and dwelt heedfully. … He knew for himself that he would receive no further body and became an arhat.

SUTRA 274. CASTING ASIDE[7]

Thus have I heard:

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

“Whatever does not belong to you should be entirely cast aside. Once you have entirely cast aside those dharmas, you will attain peace and happiness for a long time. Bhikshus, what do you think? If someone were to carry away the grasses, trees, branches, and leaves in this Jeta Grove, would you think: ‘These things are myself and mine. Why is that person carrying them away?’”

The bhikshus replied:

“Blessed One, no. Why is this? Because these things are not ourselves and do not belong to us.”

“Bhikshus, it is likewise with you: whatever does not belong to you should be entirely cast aside. Once you have cast aside these dharmas, you will attain peace and happiness for a long time. What does not belong to you? The eye does not belong to you and should be cast aside. Once it has been cast aside, you will attain peace and happiness for a long time. The ear, nose, tongue, body, and mind are likewise.

“Bhikshus, what do you think? Is the eye permanent or impermanent?”

The bhikshus replied:

“Blessed One, it is impermanent.”

The Buddha asked again:

“If it is impermanent, is it suffering?”

“Blessed One, it is suffering.”

The Buddha asked again:

“If it is impermanent, suffering, and subject to change, then a learned noble disciple should contemplate these six ayatanas as neither self nor belonging to a self. Having contemplated them thus, he does not grasp any worldly dharma. Because he does not grasp, he does not cling; because he does not cling, he personally realizes nirvana: ‘For me, birth has ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

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

SUTRA 275. NANDA[8]

Thus have I heard:

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

“Someone might say: ‘Nanda alone is the strongest of men.’ This is an accurate statement. Someone might say: ‘Nanda alone is also the most handsome of men.’ This is a true statement. Someone else might say: ‘Nanda alone is also the most heavily burdened by sensual desire.’ This too is a true statement. Bhikshus, however, Nanda has now guarded the doors of his sense faculties, taken food in moderation, and diligently and energetically cultivated the path during the first and last watches of the night. He has attained right knowledge and is able throughout his life to fulfill the pure and stainless holy life in its complete and perfect unity.

“This bhikshu Nanda has guarded the doors of his sense faculties. When his eye sees a form, he no longer grasps its general characteristics or its particular attractive features^[9]. As for those things through which the eye faculty, if left unguarded^[10], would be obstructed by ignorance and worldly craving, the bhikshu arouses vigilance^[11] and does not allow those evil and unwholesome dharmas to flow into his mind. The bhikshu develops restraints to guard the faculties of the eye, ear, nose, tongue, body, and mind^[12]. This is called the bhikshu Nanda’s guarding the doors of his sense faculties^[13].

“What is moderation in eating? The bhikkhu Nanda takes food according to measure^[14], not for pride, not for indulgence, not for physical beauty, and not for adornment, but only enough to sustain the body. He does not concern himself with whether it is delicious or unpleasant, but only seeks to dispel hunger and thirst in order to cultivate the holy life; so that painful feelings already arisen may be brought to an end, and painful feelings not yet arisen may not arise; so that he may accomplish the higher resolve^[15]; and so that he may have strength and dwell at ease, living alone without needing to be known by anyone^[16].

It is like a person who oils a cart, not for pride, (in detail as above, up to) not for adornment, but so that it may carry its load. It is also like applying ointment to a sore, not out of craving for the taste of the medicine, but from the wish to end the pain. In the same way, the good son Nanda knows moderation in eating and drinking, … up to, living alone without needing to be known by anyone.

This is called Nanda’s knowing moderation in eating and drinking.

“The good son Nanda, during the first and last watches of the night, diligently and energetically cultivates the practice. During the day, Nanda practices walking meditation and seated meditation, removing the hindrances so that the body may be purified; during the first watch of the night, he practices walking meditation and seated meditation, removing the hindrances so that the body may be purified^[17]. At midnight, he goes outside the chamber to wash his feet, then enters the chamber and lies down on his right side, one foot resting upon the other, fixing mindfulness upon the perception of light and directing his thoughts toward awakening.

During the last watch of the night, he gradually rises, then practices walking meditation and seated meditation. This is called the good son Nanda’s diligent and energetic cultivation during the first and last watches of the night.

“That good son Nanda possesses supreme mindfulness and right comprehension^[18]. When the good son Nanda observes the eastern direction, he observes it with one-pointed mind and right mindfulness, abiding steadfastly in contemplation. He likewise observes the southern, western, and northern directions. He observes with one-pointed mind and right mindfulness, abiding steadfastly in contemplation. For one who observes in this way, unwholesome states and worldly craving and sorrow cannot enter the mind.

“That good son Nanda is clearly aware when feelings arise, clearly aware when feelings remain, and clearly aware when feelings cease; he constantly abides in right mindfulness and does not allow the mind to become distracted. He is clearly aware when perceptions arise, clearly aware when perceptions remain, and clearly aware when perceptions cease; clearly aware when thoughts^[19] arise, clearly aware when thoughts remain, and clearly aware when thoughts cease; he constantly abides in right mindfulness and does not allow the mind to become distracted. This is called the good son Nanda’s accomplishment of right mindfulness and right wisdom.

“Therefore, bhikkhus, you should train yourselves thus: ‘We shall guard the doors of the sense faculties as does the good son Nanda; we shall know moderation in eating and drinking as does the good son Nanda; during the first and last watches of the night, we shall diligently and energetically cultivate the practice as does the good son Nanda; and we shall accomplish right mindfulness and right wisdom as does the good son Nanda.’ The Dharma taught to Nanda should likewise be taught to others.”

At that time, a certain bhikkhu spoke this verse:

Skillfully guarding the doors of the sense faculties,

He collects his mind and abides in right mindfulness;

Knowing moderation in eating and drinking,

He clearly knows the characteristics of the mind.

The good son Nanda

Is praised by the Blessed One.

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

DISCOURSE 276. NANDA TEACHES THE DHARMA^[20]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a community of eminent sravika nuns was residing in the royal park of Sravasti. The names of these bhikkhunis were the bhikkhuni Cunda, the bhikkhuni Minda, the bhikkhuni Malaba, the bhikkhuni Balajala, the bhikkhuni Dalabika, the bhikkhuni Saima, the bhikkhuni Nanma, the bhikkhuni Gaonansha Gautami, the bhikkhuni Utpalavarna, and the bhikkhuni Mahaprajapati. These bhikkhunis, together with a number of other bhikkhunis, were all residing in the royal park.

At that time, the bhikkhuni Mahaprajapati^[21], together with five hundred bhikkhunis walking one after another in due order, went to the Buddha, bowed their heads in homage at the Buddha’s feet, and then withdrew to sit to one side. The Blessed One then taught the Dharma to the bhikkhuni Mahaprajapati, instructing, guiding, illuminating, and gladdening her^[22]. After teaching the Dharma in many ways, instructing, guiding, illuminating, and gladdening them, he dismissed them, saying:

“Bhikkhunis, it is time; you should go!”

The bhikkhuni Mahaprajapati, having heard what the Buddha taught, joyfully paid homage and withdrew.

At that time, when the Blessed One knew that the bhikkhuni Mahaprajapati had departed, he said to the bhikkhus:

“I am now old and feeble and can no longer teach the Dharma to the bhikkhunis. From now on, among you bhikkhus of the Sangha, let the venerable elders instruct the bhikkhunis.”

The bhikkhus obeyed the Blessed One and, each in turn and according to seniority, instructed the bhikkhunis. In due order, it became Nanda’s turn.

At that time, although it was Nanda’s turn to go, he did not wish to go and instruct them.

Then the bhikkhuni Mahaprajapati, together with five hundred bhikkhunis walking one after another in due order, went to the Blessed One, bowed their heads in homage at the Buddha’s feet, and so forth … requesting to hear the Dharma. Having heard it, they rejoiced, paid homage, and departed.

At that time, when the Blessed One knew that the bhikkhuni Mahaprajapati had departed, he asked the Venerable Ananda:

“Whose turn is it today to instruct the bhikkhunis?”

The Venerable Ananda said to the Buddha:

“Blessed One, the elders have each instructed the bhikkhunis in turn. It is now Nanda’s turn, but Nanda does not wish to instruct them.”

The Blessed One then said to Nanda:

“You should instruct the bhikkhunis and teach the Dharma to them. Why? Because I have personally instructed the bhikkhunis, you should do likewise. As I have taught the Dharma to the bhikkhunis, so too should you.”

Nanda silently accepted the instruction.

Early the following morning, Nanda put on his robe, took his bowl, and entered the city of Sravasti to seek alms. After eating, he returned to the monastery, put away his robe and bowl, washed his feet, entered his chamber, and sat in meditation. Then, emerging with clear awareness from his meditative stillness, Nanda donned his sanghati robe and, accompanied by a bhikkhu, went to the royal park. Seeing the Venerable Nanda approaching from afar, the bhikkhunis hurriedly prepared a seat and invited him to sit. After the Venerable Nanda had taken his seat, the bhikkhunis bowed their heads in homage and withdrew to sit to one side. The Venerable Nanda said to the bhikkhunis:

“Sisters! Ask me whatever questions you may have, and I shall teach the Dharma to you. If you understand, say that you understand; if you do not understand, say that you do not understand. Regarding the meanings I explain, if you understand them, practice them well; if you do not understand them, you must ask again, and I shall gladly explain them once more.”

The bhikkhunis said to the Venerable Nanda:

“Today, hearing the Venerable One instruct us, permitting us to ask questions, and telling us, ‘If you understand, say that you understand; if you do not understand, say that you do not understand. Regarding the meanings I explain, if you understand them, practice them well; if you do not understand them, you must ask again,’ our hearts are filled with joy. We would now like to ask about the meanings we have not yet understood.”

The Venerable Nanda then said to the bhikkhunis:

“What do you think, sisters? When contemplating the internal ayatana of the eye, do you see it as self, as belonging to another self, or as existing within one another?”

The bhikkhunis replied:

“Venerable Nanda, no.”

He further asked:

“When contemplating the internal ayatanas of the ear, nose, tongue, body, and mind, do you see them as self, as belonging to another self, or as existing within one another?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Venerable Nanda, because with regard to these dharmas, we have already seen and known them as they truly are. Contemplating the six internal ayatanas as not-self, we have understood them thus: the six internal ayatanas are not-self.”

Venerable Nanda said to the bhikkhunis:

“Good! Good! You should understand it in this way. The six internal ayatanas should be contemplated as not-self.

“Bhikkhunis, are the external ayatanas of form self, something other than self, or contained within each other?”

The bhikkhunis replied:

“No, Venerable Nanda.”

He further asked:

“Are the external ayatanas of sound, odor, taste, touch, and dharmas self, something other than self, or contained within each other?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Because we have already contemplated these six external ayatanas as they truly are, as not-self. We have consistently understood them thus: the six external ayatanas are in truth not-self.”

Venerable Nanda praised the bhikkhunis:

“Very good! Regarding this meaning, you should contemplate thus: ‘When eye-consciousness arises in dependence upon the eye and form, is this eye-consciousness self, something other than self, or contained within each other?’”

The bhikkhunis replied:

“No, Venerable Nanda.”

He further asked:

“With the ear, nose, tongue, body, and mind, and so forth, when mind-consciousness arises in dependence upon dharmas, is this mind-consciousness self, something other than self, or contained within each other?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Because we have already contemplated these six bodies of consciousness as they truly are, as not-self. We have also consistently understood them thus: the six bodies of consciousness are in truth not-self.”

Venerable Nanda said to the bhikkhunis:

“Good! Good! Regarding this meaning, you should contemplate thus: ‘The six bodies of consciousness are in truth not-self. Eye-consciousness arises in dependence upon the eye and form; with the conjunction of these three, contact arises. Is this contact self, something other than self, or contained within each other?’”

The bhikkhunis replied:

“No, Venerable Nanda.”

He further asked:

“With the ear, nose, tongue, body, and mind, and so forth, mind-consciousness arises in dependence upon dharmas; with the conjunction of these three, contact arises. Is this contact self, something other than self, or contained within each other?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Because we have already contemplated these six contacts as they truly are, as not-self. We have also consistently understood them thus: the six contacts are in truth not-self.”

Venerable Nanda said to the bhikkhunis:

“Good! Regarding this meaning, you should contemplate thus: ‘The six bodies of contact are in truth not-self. Eye-consciousness arises in dependence upon the eye and form; with the conjunction of these three, contact arises, and in dependence upon contact, feeling arises. Is this feeling self, something other than self, or contained within each other?’”

The bhikkhunis replied:

“No, Venerable Nanda.”

He further asked:

“With the ear, nose, tongue, body, and mind, and so forth, mind-consciousness arises in dependence upon dharmas; with the conjunction of these three, contact arises, and in dependence upon contact, feeling arises. Is this feeling self, something other than self, or contained within each other?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Because we have already contemplated these six bodies of feeling as they truly are, as not-self. We have also consistently understood them thus: the six bodies of feeling are in truth not-self.”

Venerable Nanda again said to the bhikkhunis:

“Good! Regarding this meaning, you should contemplate thus: ‘These six bodies of feeling are in truth not-self. Eye-consciousness arises in dependence upon the eye and form; with the conjunction of these three, contact arises, and in dependence upon contact, perception arises. Is this perception self, something other than self, or contained within each other?’”

The bhikkhunis replied:

“No, Venerable Nanda.”

He further asked:

“With the ear, nose, tongue, body, and mind, and so forth, mind-consciousness arises in dependence upon dharmas; with the conjunction of these three, contact arises, and in dependence upon contact, perception arises. Is this perception self, something other than self, or contained within each other?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Because we have already contemplated these six bodies of perception as they truly are, as not-self. We have also consistently understood them thus: the six bodies of perception are in truth not-self.”

Venerable Nanda said to the bhikkhunis:

“Good! Bhikkhunis, regarding this meaning, you should contemplate thus: ‘These six bodies of perception are in truth not-self. Eye-consciousness arises in dependence upon the eye and form; with the conjunction of these three, contact arises, and in dependence upon contact, volition arises. Is this volition self, something other than self, or contained within each other?’”

The bhikkhunis replied:

“No, Venerable Nanda.”

He further asked:

“With the ear, nose, tongue, body, and mind, and so forth, mind-consciousness arises in dependence upon dharmas; with the conjunction of these three, contact arises, and in dependence upon contact, volition arises. Is this volition self, something other than self, or contained within each other?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Because we have already contemplated these six bodies of volition as they truly are, as not-self. We have consistently understood them thus: these six bodies of volition are in truth not-self.”

Venerable Nanda said to the bhikkhunis:

“Good! Bhikkhunis, regarding this meaning, you should contemplate thus: ‘These six bodies of volition are in truth not-self. Eye-consciousness arises in dependence upon the eye and form; with the conjunction of these three, contact arises, and in dependence upon contact, craving arises. Is this craving self, something other than self, or contained within each other?’”

The bhikkhunis replied:

“No, Venerable Nanda.”

He further asked:

“With the ear, nose, tongue, body, and mind, and so forth, mind-consciousness arises in dependence upon dharmas; with the conjunction of these three, contact arises, and in dependence upon contact, craving arises. Is this craving self, something other than self, or contained within each other?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Because we have already contemplated these six bodies of craving as they truly are, as not-self. We have consistently understood them thus: these six bodies of craving are in truth not-self.”

Venerable Nanda said to the bhikkhunis:

“Regarding this meaning, you should contemplate thus: ‘These six bodies of craving are in truth not-self.’

“Bhikkhunis, it is just as a lamp burns brightly in dependence upon oil and a wick. The oil is impermanent, the wick is impermanent, the flame is impermanent, and the lamp itself is also impermanent. If someone were to say that without oil, without a wick, without a flame, and without a lamp, there could be a light that abides forever, never changing, would this statement be correct?”

The bhikkhunis replied:

“No, Venerable Nanda.”

Venerable Nanda said:

“Why is that? Because it is in dependence upon oil, a wick, and the lamp that the lamp burns brightly. This oil, wick, and lamp are all impermanent. If there is no oil, no wick, and no lamp, the lamp’s light will accordingly be extinguished, become quiescent, cool, and true. So too, bhikkhunis, these six internal ayatanas are impermanent. If someone were to say, ‘The joy and pleasure that arise through the causes and conditions of these six internal ayatanas are eternal, abiding forever, unchanging, and secure,’ would this statement be correct?”

The bhikkhunis replied:

“No, Venerable Nanda. Why is that? Because we have already contemplated as it truly is that, with those dharmas as conditions, these dharmas arise; when those conditioning dharmas cease, these arisen dharmas accordingly also cease, becoming quiescent, cool, and true.”

Venerable Nanda said to the bhikkhunis:

“Excellent! With regard to this meaning, you should contemplate thus: With those phenomena as conditions, these phenomena arise; if those conditioning phenomena cease, then these arisen phenomena also cease accordingly, becoming quiescent, cool, and true.”

“Bhikkhunis, suppose there were a great tree with roots, boughs, branches, and leaves. Its roots are impermanent, and therefore its boughs, branches, and leaves are all impermanent as well. If someone were to say that although this tree has no boughs, branches, or leaves, its shadow alone abides forever, without change, would that statement be correct?”

The bhikkhunis replied:

“No, Venerable Nanda. Why? Because the roots, boughs, branches, and leaves of this great tree are such that, since its roots are impermanent, its boughs, branches, and leaves are also impermanent. If there are no roots, no boughs, no branches, and no leaves, then the shadow dependent upon that tree will likewise be altogether nonexistent.”

He further asked:

“Bhikkhunis, the external six sense bases are impermanent conditions. If someone were to say, ‘The joy and pleasure that arise through the conditions of the external six sense bases abide forever, without change, and are secure,’ would that statement be correct?”

The bhikkhunis replied:

“No, Venerable Sir. Why? Because with regard to this meaning, we have contemplated it as it really is: With those phenomena as conditions, these phenomena arise; if those conditioning phenomena cease, then these arisen phenomena also cease accordingly, becoming quiescent, cool, and true.”

Venerable Nanda said to the bhikkhunis:

“Excellent! Bhikkhunis, with regard to this meaning, you should contemplate it as it really is: With those phenomena as conditions, these phenomena arise; if those conditioning phenomena cease, then these arisen phenomena also cease accordingly, becoming quiescent, cool, and true.

“Listen as I relate a simile. Through a simile, the wise gain clear understanding. Suppose a skilled cattle butcher, or his apprentice, held a sharp knife and flayed an ox by working between the hide and the flesh, without damaging the flesh within or tearing the hide without. He would also cut through the legs, sinews, and bones of the ox, and afterward cover it again with that hide. If someone were to say, ‘The hide and flesh of this ox have not been severed at all,’ would that statement be correct?”

The bhikkhunis replied:

“No, Venerable Nanda. Why? Because this skilled butcher and his apprentice held a sharp knife and worked between the hide and the flesh to remove the hide without damaging its hide or flesh; yet the legs, sinews, and bones were all severed. Afterward, they covered the ox again. But the hide and flesh had been severed; it is not the case that they had not been severed.”

“Bhikkhunis, I shall explain the meaning of this simile. The ox is a simile for the coarse material form of the human body, as explained in detail in the Discourse on the Basket of Venomous Snakes. The flesh refers to the internal six sense bases.

The outer hide refers to the external six sense bases. The butcher refers to a trainee who has seen the sign^[23]. The sinews and bones between the hide and flesh refer to the conjoined pair of craving and delight.

The sharp knife refers to keen wisdom. With the sharp knife of wisdom, a well-learned noble disciple severs all fetters, bonds, latent tendencies, afflictions, and secondary afflictions. Therefore, you should train thus: The mind should not become attached to desirable phenomena, so that craving may be abandoned.

Nor should the mind give rise to anger toward phenomena that provoke anger, so that anger may be abandoned. The mind should not give rise to delusion toward phenomena that provoke delusion, so that delusion may be abandoned. You should contemplate the arising and cessation of the five aggregates subject to clinging.

You should contemplate the arising and complete cessation of the six bases of contact. You should skillfully bind the mind to the four establishments of mindfulness. Abide in the seven factors of awakening.

When you have cultivated the seven factors of awakening, the mind does not cling to the influx of sensual desire and is liberated. The mind does not cling to the influx of existence and is liberated. The mind does not cling to the influx of ignorance and is liberated.

You should train thus.”

Venerable Nanda then taught the Dharma to the bhikkhunis, bringing them joy. After expounding the Dharma in many ways, revealing, instructing, illuminating, and bringing them joy, he rose from his seat and departed. At that time, the bhikkhuni Mahapajapati, together with her retinue of five hundred bhikkhunis, went in due order to the Buddha, bowed their heads in homage to the Buddha, and withdrew to stand to one side, … until, having paid homage to the Buddha, they departed.

The Blessed One, knowing that the bhikkhuni Mahapajapati had departed, said to the bhikkhus:

“Suppose that on the bright fourteenth night many people were observing the moon. Is the moon full or not yet full? You should know that the moon is not yet completely full. So too, the good clansman Nanda has rightly instructed and rightly taught the five hundred bhikkhunis, yet their liberation is still not final. Nevertheless, when these bhikkhunis die, there will not be a single fetter remaining unsevered that could cause them to be reborn in this world.”

The Blessed One then again said to Nanda:

“Teach the Dharma to the bhikkhunis.”

Venerable Nanda silently assented. The next morning, the Venerable took his bowl and entered the city to seek alms. After finishing his meal, he went to the royal park, sat down upon a seat, and taught the Dharma to the bhikkhunis, bringing them joy. After expounding the Dharma in many ways, revealing, instructing, illuminating, and bringing them joy, he left his seat, rose, and departed.

One day, the bhikkhuni Mahapajapati, together with the five hundred bhikkhunis following one another in due order, went to the Buddha, bowed their heads at the Buddha’s feet, … until, having paid homage, they departed.

The Blessed One, knowing that the bhikkhuni Mahapajapati had departed, said to the bhikkhus:

“Suppose that on the bright full-moon night no one has any doubt as to whether the moon is full or not, for that moon is entirely full and complete. So too, the good clansman Nanda has rightly instructed the bhikkhunis in this manner, bringing them to final liberation. When they die, even if no one tells them where they will go, they themselves will be able to know: ‘This is the end of suffering.’”

The Blessed One then declared that the five hundred bhikkhunis had attained the first fruit^[24].

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

DISCOURSE 277. RESTRAINT AND NON-RESTRAINT^[25]

Thus have I heard:

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

“There are non-restraint and restraint^[26]. Bhikkhus, listen carefully and reflect well; I shall explain them for you. What is non-restraint? If the eye faculty is not guarded by restraint^[27], eye-consciousness becomes attached to forms. Because of attachment to forms, painful feeling arises. Because of painful feeling, one does not attain one-pointedness of mind^[28]. Because the mind is not one-pointed, one does not see and know things as they really are. Because one does not see and know things as they really are, one does not become free from doubt. Because one is not free from doubt, one is bewildered by these things and undergoes suffering forever. The ear, nose, tongue, body, and mind are likewise. This is called non-restraint.”

“What is restraint? If the eye faculty is guarded by restraint, then when eye-consciousness cognizes a form, the mind is not tainted by attachment.^[29] When the mind is not tainted by attachment, it constantly abides in peace and happiness. Because the mind abides in peace and happiness, it continually attains one-pointedness. Because it has attained one-pointedness, it sees and knows things as they really are. Because it sees and knows things as they really are, it is free from doubt. Because it is free from doubt, it is not deluded by them and constantly abides in peace and happiness. The same applies to the ear, nose, tongue, body, and mind. This is called restraint.”

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

SUTRA 278. REGRESSION AND NON-REGRESSION[30]

Thus have I heard:

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

“There are the phenomena of regression and non-regression, and the six contact sense bases.^[31] Bhikkhus, listen attentively and reflect carefully; I shall explain them for you.

“What are the phenomena of regression? When the eye cognizes a form and a perception of desire arises,^[32] that bhikkhu delights in it, praises it, grasps it, clings to it, and follows the course of this phenomenon. You should know that this bhikkhu has regressed from wholesome qualities.^[33] The Blessed One calls this a phenomenon of regression. The same applies to the ear, nose, tongue, body, and mind.

“What are the phenomena of non-regression? When the eye cognizes a form, yet the fetter arising from a perception of desire does not arise, that bhikkhu does not delight in it, praise it, grasp it, cling to it, or follow the course of this phenomenon. You should know that this bhikkhu does not regress from wholesome qualities. The Blessed One calls this a phenomenon of non-regression. The same applies to the ear, nose, tongue, body, and mind.

“What are the six victorious sense bases?^[34] When eye-consciousness arises in dependence upon a form, yet no perception of desire arises that would lead to a defiling fetter, you should know that this bhikkhu has overcome that sense base.^[35] The Blessed One calls this overcoming that sense base. The same applies to the ear, nose, tongue, body, and mind.

“If a bhikkhu has overcome the six victorious sense bases, he will eliminate the fetter of sensual desire and will eliminate the fetters of delusion and anger. Just as a king who defeats his enemies is honored with the title ‘Victorious King,’ one who has eliminated the fetters is called a ‘Victorious Brahmin.’”

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

SUTRA 279. TAMING[36]

Thus have I heard:

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

“If these six faculties^[37] are not tamed, closed, guarded, controlled, and cultivated, one will experience painful results in a future life.

“What are the six faculties? If the eye faculty is not tamed, closed, guarded, controlled, and cultivated, one will experience painful results in a future life. The same applies to the ear, nose, tongue, body, and mind.

“When an ignorant, uninstructed ordinary person sees a form with the eye, he grasps its general characteristics and grasps its particular characteristics. Wherever the eye faculty turns, he abides having embraced a lack of restraint.^[38] Evil and unwholesome worldly states of craving enter his mind. All such things occur because he is unable to maintain restraint and guard the eye. The same applies to the ear, nose, tongue, body, and mind. Thus, if the six faculties are not tamed, closed, guarded, controlled, and cultivated, one will experience painful results in a future life.

“How will one obtain peace and happiness in a future life when the six faculties are well tamed, well closed, well guarded, well controlled, and well cultivated? When a learned noble disciple sees a form with the eye, he does not grasp its general characteristics or its particular characteristics. Wherever the eye faculty turns, he constantly abides in restraint. Evil and unwholesome worldly states of craving do not enter his mind; he is able to give rise to restraint and skillfully guard the eye faculty.^[39] The same applies to the ear, nose, tongue, body, and mind. This is called having the six faculties well tamed, well closed, well guarded, well controlled, and well cultivated, whereby one will obtain peace and happiness in a future life.”

The Buddha then spoke this verse:

At the six contact sense bases,

Abiding without restraint,

Bhikkhus such as these

Forever undergo great suffering.

Regarding all forms of restraint,

Constantly cultivate them diligently;

With right faith and an undivided mind,

The taints do not enter the mind.

When the eye sees those forms,

Pleasing or displeasing,

Toward the pleasing, desire does not arise;

Toward the displeasing, there is no aversion.

When the ear hears sounds,

Those attended to and those not attended to,

Toward those attended to, there is no fond attachment;

Toward those not attended to, no evil arises.

When the nose smells various odors,

Whether fragrant or foul,

Toward fragrance and foulness, remain impartial,

Neither desiring nor rejecting them.

Regarding the various flavors of food,

Some are delicious and some unpalatable;

For delicious flavors, craving does not arise,

And unpalatable flavors are not rejected.

When bodily contact produces pleasure,

Do not thereby become heedless;

When contact brings painful suffering,

Do not give rise to perceptions of resentment and hatred.

Abandon both suffering and pleasure;

What has not yet ceased, cause to cease.

One must contemplate the mind,

All characteristics, each of those characteristics,

Falsely discriminated,

Through which sensual craving grows ever greater.

Awaken to those evils,

And establish the mind in freedom from desire.

Skillfully gather in these six faculties,

Unmoved by contact with the six objects;

Sweep away the hostile maras,

And cross beyond the shore of birth and death.

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

SUTRA 280. THE CITY OF PINDU[40]

Thus have I heard:

At one time, the Buddha was traveling among the people in the country of Kosala and came to stay in the Simsapa Grove^[41], north of the city of Pindu^[42].

At that time, the Brahmins and householders in the city of Pindu all heard that the Blessed One was in the country of Kosala, traveling among the people, and had come to stay in the Simsapa Grove north of the city of Pindu. Having heard this, they all left the city and went to the Simsapa Grove, to the place where the Blessed One was. They bowed their heads in homage at the Buddha’s feet and then withdrew to sit to one side. At that time, the Buddha addressed the Brahmins and householders of the city of Pindu:

“If someone asks you, ‘Which ascetics and brahmins are unworthy of reverence, homage, attendance, and offerings?’ you should answer: ‘Any ascetics or brahmins who, when the eye sees a form, have not abandoned greed, desire, craving, thirst, or fixation; whose minds are not tranquil; whose deeds are contrary to the Dharma; and whose conduct is coarse—and who are likewise so with regard to the ear, nose, tongue, body, mind, and dharmas—such bhikkhus are unworthy of reverence, respect, homage, attendance, and offerings.’ After you have said this, if someone else asks, ‘Why are these ascetics unworthy of reverence, respect, homage, service, and offerings?’ you should answer: ‘When our eyes see forms, we have not abandoned desire, craving, thirst, or fixation, and our minds are not tranquil;

and it is likewise with regard to the ear, nose, tongue, body, mind, and dharmas.

When the eyes of those ascetics and brahmins see forms, they too have not abandoned greed, desire, craving, thirst, or fixation; their minds are not tranquil, their actions are contrary to the Dharma, and their conduct is coarse; and it is likewise with regard to the ear, nose, tongue, body, mind, and dharmas. We seek some distinction here, but we see no way in which they differ from us. Therefore, we do not revere, respect, pay homage to, serve, or make offerings to such ascetics and brahmins.’

“If someone asks, ‘Which ascetics and brahmins are worthy of reverence, respect, homage, service, and offerings?’ you should answer: ‘Those who, when the eye sees a form, have abandoned desire, greed, craving, thirst, and fixation; whose minds are tranquil; who do not act contrary to the Dharma but practice impartial conduct; whose deeds are free from disorder—and who are likewise so with regard to the ear, nose, tongue, body, mind, and dharmas—such ascetics and brahmins are worthy of reverence, respect, homage, service, and offerings.’

“If they further ask, ‘Why are these ascetics and brahmins worthy of reverence, respect, homage, service, and offerings?’ you should answer: ‘When our eyes see forms, we have not abandoned greed, desire, craving, thirst, or fixation; our minds are not tranquil, our actions are contrary to the Dharma, and our conduct is coarse; and it is likewise with regard to the ear, nose, tongue, body, mind, and dharmas. These ascetics and brahmins have abandoned greed, desire, craving, thirst, and fixation; their minds are tranquil, their actions accord with the Dharma, and their conduct is not coarse; and it is likewise with regard to the ear, nose, tongue, body, mind, and dharmas.

Here we seek a distinction and see that they differ from us. Because we see this distinction, we revere, respect, pay homage to, serve, and make offerings to those ascetics and brahmins.’

“Having answered in this way, if someone further asks, ‘What conduct, appearance, and signs do these ascetics and brahmins possess by which you know that they have abandoned greed and are progressing toward the subduing of greed; have abandoned anger and are progressing toward the subduing and abandonment of anger; and have abandoned delusion and are progressing toward the subduing and abandonment of delusion?’ you should answer: ‘We see that these ascetics and brahmins display the following signs: They dwell in secluded forests, beneath trees, upon low beds, or on grass mats, practicing seclusion and remaining far from women.

They delight in associating with solitary practitioners so that they may meditate and contemplate together. In such places, there are no forms cognizable by the eye that might give rise to attachment; no sounds heard by the ear that might give rise to attachment; nor odors smelled by the nose, flavors tasted by the tongue, or contacts felt by the body that might give rise to attachment. These ascetics and brahmins possess such conduct, such an appearance, and such signs, by which we know that they have abandoned greed and are progressing toward the subduing of greed; have abandoned anger and are progressing toward the subduing and abandonment of anger; and have abandoned delusion and are progressing toward the subduing and abandonment of delusion.’”

The ascetics and brahmin householders then addressed the Buddha:

“How marvelous, Blessed One! Without praising yourself or disparaging others, you have explained only the meaning. Each person, with regard to the sense bases, can distinguish for himself defilement from purity. Your extensive explanation of dependent origination accords with the words of the Tathagata, the Worthy One, the Perfectly Enlightened One. It is like rescuing someone from drowning, uncovering what was concealed, showing the way to one who has lost the road, or lighting a lamp in the darkness. In the same way, the Blessed One neither praises himself nor disparages others, but explains only the meaning… up to: it is just as the Tathagata has taught.”

After the brahmin householders of Bintou City had heard what the Buddha taught, they rejoiced, paid homage, and departed.

SUTRA 281. OANH PHÁT MỤC-KIỀN-LIÊN[43]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds near the city of Rajagriha.

At that time, the matted-hair renunciant Mục-kiền-liên^[44] went to the Buddha. After exchanging greetings with him, he sat to one side. The Blessed One then said to the matted-hair Mục-kiền-liên:

“Where have you come from?”

Mục-liên addressed the Buddha:

“I went among the communities of non-Buddhist ascetics and brahmins who had renounced under the Giá-la-ca^[45] teaching. They had just assembled in the Vị tằng Lecture Hall^[46] to hear the Dharma, and I have come here from that forest.”

The Buddha said to the matted-hair Mục-kiền-liên:

“For what benefits^[47] did you listen to the teachings given among those communities of non-Buddhist ascetics and brahmins who had renounced under the Giá-la-ca teaching?”

The matted-hair Mục-kiền-liên replied:

“I sought to hear what benefit there was in their disputing with one another to gain supremacy, and what benefit there was in their refuting one another’s arguments.”

The Buddha said to Mục-kiền-liên:

“From ancient times until now, the non-Buddhist ascetics and brahmins who renounced under the Giá-la-ca teaching have disputed with one another to gain supremacy, refuted one another’s arguments concerning benefits, and undermined one another.”

The matted-hair Mục-kiền-liên addressed the Buddha:

“Gotama, what teachings concerning benefit do you give your disciples, such that when your disciples repeat them to others, they do not misrepresent the Tathagata, neither adding nor subtracting; they speak truthfully, speak in accordance with the Dharma, and speak in conformity with the proper sequence of the Dharma, so that no one can come and confute, interrogate, or censure them?”

The Buddha said to Mục-kiền-liên:

“If they repeat to others the benefits and fruits of true knowledge and liberation, they do not misrepresent the Tathagata or contradict the principle. They speak in accordance with the Dharma and the proper sequence of the Dharma, and no one can come and confute, interrogate, or censure them.”

The matted-hair Mục-kiền-liên addressed the Buddha:

“Venerable Gotama, is there a Dharma which, when cultivated and frequently practiced by the disciples, will bring to complete fulfillment the benefits of true knowledge^[48] and liberation?”

The Buddha said to the matted-hair Mục-kiền-liên:

“There are the seven factors of enlightenment. When cultivated and frequently practiced, they bring to complete fulfillment the benefits of true knowledge and liberation.”

The matted-hair Mục-kiền-liên addressed the Buddha:

“Is there a Dharma which, when cultivated and extensively practiced, will bring the seven factors of enlightenment to fulfillment?”

The Buddha said:

“There are the four foundations of mindfulness. When cultivated and extensively practiced, they bring the seven factors of enlightenment to fulfillment.”

The matted-hair Mục-kiền-liên again addressed the Buddha:

“Is there yet another Dharma which, when cultivated and extensively practiced, will bring the four foundations of mindfulness to fulfillment?”

The Buddha said to the matted-hair Mục-kiền-liên:

“There are the three excellent modes of conduct. When cultivated and extensively practiced, they bring the four foundations of mindfulness to fulfillment.”

Mục-kiền-liên addressed the Buddha:

“Is there yet another Dharma which, when cultivated and practiced, will bring the three excellent modes of conduct to fulfillment?”

The Buddha said to Mục-kiền-liên:

“There is a discipline of the six bases of contact^[49] which, when developed and cultivated extensively, brings the three wholesome modes of conduct to fulfillment.”

The matted-hair ascetic Moggallana said to the Buddha:

“How is the discipline of the six bases of contact developed and cultivated extensively so as to bring the three wholesome modes of conduct to fulfillment?”

The Buddha told the matted-hair ascetic Moggallana:

“When a form cognized by the eye is agreeable, pleasing, memorable, capable of nourishing sensual pleasure, and liable to cause attachment, upon seeing this form, that bhikkhu does not delight in it, praise it, pursue it, cling to it, or dwell upon it. Or when a form cognized by the eye is disagreeable, displeasing, not worth remembering, and gives rise to painful feeling, upon seeing it, that bhikkhu is not afraid, does not hate it, does not resent it, and does not become angry.

When the eye has seen an attractive form, he is utterly free from attachment to it. When the eye has seen an unattractive form, he is utterly free from attachment to it. His mind abides inwardly, unmoved; he has well cultivated liberation, and his mind is neither indolent nor weary.

It is likewise with the ear, nose, tongue, body, and mind, and with consciousness of mental phenomena. Thus, when the six bases of contact are developed and cultivated extensively, the three wholesome modes of conduct are fulfilled.

“How does the cultivation of the three wholesome modes of conduct bring the four establishments of mindfulness to fulfillment? A well-learned noble disciple, dwelling in seclusion in a forest or beneath a tree, trains and reflects thus: ‘The consequences of this bodily misconduct must be suffered both in this life and in the life to come. If I engage in bodily misconduct, I shall surely give rise to weariness and remorse within myself; others will reproach me, the Great Teacher will also reproach me, and my fellow practitioners of the holy life^[50] will rightfully reproach me in accordance with the Dharma.

An evil reputation will spread everywhere, and when my body breaks up and my life ends, I shall fall into hell.’ Seeing that bodily misconduct bears such consequences in this life and in the life to come, he should therefore abandon bodily misconduct and cultivate wholesome bodily conduct. It is likewise with verbal and mental misconduct. This is called having cultivated the three wholesome modes of conduct.

The four establishments of mindfulness thereby become purified and fulfilled.

“How does the cultivation of the four establishments of mindfulness bring the seven factors of awakening to fulfillment? Moggallana, one abides contemplating the body as the body in its entirety. While abiding contemplating the body as the body in its entirety, one gathers and establishes mindfulness without distraction; at that time, one diligently^[51] cultivates the awakening factor of mindfulness.

Having diligently cultivated the awakening factor of mindfulness, one brings the awakening factor of mindfulness to fulfillment. With that mindful mind, one investigates phenomena, examines them, reflects upon them, and considers them; at that time, one diligently cultivates the awakening factor of investigation of phenomena. Having diligently cultivated the awakening factor of investigation of phenomena, one brings the awakening factor of investigation of phenomena to fulfillment.

While investigating these phenomena, examining them, reflecting upon them, and considering them, one diligently cultivates the awakening factor of energy. Having diligently cultivated the awakening factor of energy, one brings the awakening factor of energy to fulfillment. Through earnest energy, joy arises in the mind; at that time, one diligently cultivates the awakening factor of joy.

Having diligently cultivated the awakening factor of joy, one brings the awakening factor of joy to fulfillment. Because the mind is joyful, body and mind become tranquil; at that time, one cultivates the awakening factor of tranquility^[52]. Having cultivated the awakening factor of tranquility, one brings the awakening factor of tranquility to fulfillment.

With body and mind tranquil, one attains samadhi^[53]; at that time, one cultivates the awakening factor of concentration. Having cultivated the awakening factor of concentration, one brings the awakening factor of concentration to fulfillment. The mind then becomes unified, craving and sorrow cease, and equanimity arises within the mind^[54]; one diligently cultivates the awakening factor of equanimity.

Having diligently cultivated the awakening factor of equanimity, one brings the purified awakening factor of equanimity to fulfillment. The same is said regarding the establishments of mindfulness concerning feelings, mind, and phenomena. By cultivating the four establishments of mindfulness in this way, the seven factors of awakening are fulfilled.

“How does the cultivation of the seven factors of awakening bring true knowledge and liberation to fulfillment? Moggallana, when a bhikkhu cultivates the awakening factor of mindfulness, relying on seclusion^[55], relying on dispassion, relying on cessation, and inclining toward relinquishment^[56], and advances in the cultivation of the awakening factor of mindfulness, he realizes true knowledge and liberation, purified and perfectly fulfilled. (In detail, up to) the cultivation of the awakening factor of equanimity is likewise explained. This is called cultivating the seven factors of awakening and realizing true knowledge and liberation, purified and perfectly fulfilled. Thus, Moggallana, each Dharma depends upon another, leading from this shore to the further shore.”

After hearing the Buddha teach the Dharma, the matted-hair ascetic Moggallana became free from dust and defilement and attained the purified Dharma eye.

At that time, Moggallana saw the Dharma, attained the Dharma, understood the Dharma, and entered the Dharma. All his doubts and delusions were exhausted, and his realization had not been brought about by another. Having attained fearlessness of mind within the true Dharma and discipline, he rose from his seat, adjusted his robes, bowed at the Buddha’s feet, joined his palms, and said:

“May I now go forth and receive full ordination in the true Dharma and discipline?”

The Buddha told Moggallana:

“You have now been permitted^[57] to go forth and to receive the full precepts in the true Dharma and discipline.”

After going forth, Moggallana diligently reflected without negligence, until he attained arhatship.

SUTRA 282. CULTIVATION OF THE FACULTIES[58]

Thus have I heard:

At one time, the Buddha was staying at Kavigala in the Mucalinda Grove^[59].

At that time, a young man named Uttara^[60], a disciple of Parasariya^[61], went to the Buddha, respectfully exchanged greetings with him, and then withdrew to sit to one side.

The Blessed One then asked Uttara:

“Does your teacher Parasariya teach you to cultivate the faculties?”

Uttara replied:

“Venerable Gotama, he does.”

The Buddha asked Uttara:

“How does your teacher instruct you in cultivating the faculties?”

Uttara said to the Buddha:

“My teacher says that the eye should not see forms and the ear should not hear sounds^[62]; this is the cultivation of the faculties.”

The Buddha told Uttara:

“If it is as your teacher says, then do blind people cultivate the faculties? Why is that? Because only blind people do not see forms with their eyes.”

At that time, Venerable Ananda was standing behind the Buddha, holding a fan and attending upon him. The Venerable said to Uttara:

“According to Parasariya’s words, do deaf people cultivate the faculties? Why is that? Because only deaf people do not hear sounds with their ears.”

The Blessed One then said to Venerable Ananda:

“The unsurpassed cultivation of the faculties^[63] in the Dharma and discipline of the noble ones is different from this.”

Venerable Ananda said to the Buddha:

“May the Blessed One explain to the bhikkhus the unsurpassed cultivation of the faculties in the Dharma and discipline of the noble ones, so that after hearing it, the bhikkhus may receive and practice it accordingly.”

The Buddha told Ananda:

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

“Dependent upon the eye and forms, eye-consciousness arises. When an agreeable form is seen, one wishes, with right mindfulness and right knowledge, to cultivate the Tathagata’s perception of repulsiveness. Dependent upon the eye and forms, eye-consciousness arises.

When a disagreeable form is seen, one wishes, with right mindfulness and right knowledge, to cultivate the Tathagata’s perception of non-repulsiveness. Dependent upon the eye and forms, eye-consciousness arises. When what is both agreeable and disagreeable is seen, one wishes, with right mindfulness and right knowledge, to cultivate the Tathagata’s perception of both repulsiveness and non-repulsiveness.

Dependent upon the eye and forms, eye-consciousness arises. When what is disagreeable and agreeable is seen, one wishes, with right mindfulness and right knowledge, to cultivate the Tathagata’s perception of non-repulsiveness and repulsiveness. Dependent upon the eye and forms, eye-consciousness arises.

When what is agreeable, disagreeable, and both agreeable and disagreeable is seen, one wishes to abandon both the Tathagata’s perception of repulsiveness and perception of non-repulsiveness, and to abide in equanimity with right mindfulness and right knowledge.^[64]

“Thus, Ananda, if anyone, regarding these five cases^[65], has a mind that is well tamed, well restrained, well guarded, well controlled, and well cultivated, this is the unsurpassed cultivation of the faculty regarding the eye and forms. It is likewise regarding the ear, nose, tongue, body, and mind … and mental phenomena.

“Ananda, this is called the unsurpassed cultivation of the faculties in the Dharma and discipline of the noble ones.”

Venerable Ananda said to the Buddha:

“Blessed One, what is the cultivation of the faculties by a Noble One within the discipline of the Noble Ones?”

The Buddha said to Ananda:

“Dependent upon the eye and forms, eye-consciousness arises; what arises may be pleasing, displeasing, or both pleasing and displeasing. That noble disciple should also know in accordance with reality: ‘Dependent upon the eye and forms, eye-consciousness arises for me; what arises may be pleasing, displeasing, or both pleasing and displeasing. This is quiescence; this is sublime—namely, equanimity.

Having attained equanimity, one abandons both repulsion and non-repulsion.^[66] Just as a strong man can snap his fingers in an instant, so too, dependent upon the eye and forms, eye-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing is entirely extinguished in such a brief instant, and one reaches the abandonment of repulsion and non-repulsion and abides in equanimity.’

“Likewise, dependent upon the ear and sounds, ear-consciousness arises; what arises may be pleasing, displeasing, or both pleasing and displeasing. The noble disciple knows in accordance with reality: ‘When my ear-consciousness hears a sound, what arises may be pleasing, displeasing, or both pleasing and displeasing. This is quiescence; this is sublime—namely, equanimity. Having attained equanimity, one abandons both repulsion and non-repulsion. Just as the sound of a strong man snapping his fingers immediately vanishes, so too, dependent upon the ear and sounds, ear-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished. This is equanimity. Having attained equanimity, one abandons repulsion and non-repulsion.’

“Dependent upon the nose and odors, nose-consciousness arises; what arises may be pleasing, displeasing, or both pleasing and displeasing. The noble disciple knows in accordance with reality: ‘Dependent upon my nose and odors, nose-consciousness arises; what arises may be pleasing, displeasing, or both pleasing and displeasing. This is quiescence; this is sublime—namely, equanimity. Having attained equanimity, one abandons both repulsion and non-repulsion. Just as a lotus beneath the water is not stained by mud, so too, dependent upon the nose and odors, nose-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished. This is called equanimity. Having attained equanimity, one abandons repulsion and non-repulsion.’

“Dependent upon the tongue and flavors, tongue-consciousness arises; what arises may be pleasing, displeasing, or both pleasing and displeasing. That noble disciple knows in accordance with reality: ‘Dependent upon my tongue and flavors, tongue-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished. This is quiescence; this is sublime.

It is called equanimity. Having attained equanimity, one abandons repulsion and non-repulsion. Just as a strong man spits out all flavor so that none remains, so too, dependent upon the tongue and flavors, tongue-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished.

This is called equanimity. Having attained equanimity, one becomes far removed from repulsion and non-repulsion.’

“Dependent upon the body and contact, body-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished. The learned noble disciple knows in accordance with reality: ‘Dependent upon my body and contact, body-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished. This is quiescence; this is sublime.

It is called equanimity. Having attained equanimity, one abandons repulsion and non-repulsion. Just as a drop of water sprinkled upon an intensely heated iron ball immediately disappears, so too, dependent upon the body and contact, body-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished.

This is called equanimity. Having attained equanimity, one abandons repulsion and non-repulsion.’

“Dependent upon the mind and dharmas, mind-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished. The learned noble disciple knows in accordance with reality: ‘Dependent upon my mind and dharmas, mind-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished. This is quiescence; this is sublime.

It is called equanimity. Having attained equanimity, one abandons repulsion and non-repulsion. Just as a strong man cuts off the crown of a tala palm, so too, dependent upon the mind and dharmas, mind-consciousness arises; what arises as pleasing, displeasing, or both pleasing and displeasing, once arisen, is entirely extinguished.

This is called equanimity. Having attained equanimity, one abandons repulsion and non-repulsion.’

“Ananda, this is the cultivation of the faculties by a Noble One within the discipline of the Noble Ones.

“What is a trainee who has seen the Path^[67] within the discipline of the Noble Ones?”

The Buddha said to Ananda:

“Dependent upon the eye and forms, eye-consciousness arises; what arises may be pleasing, displeasing, or both pleasing and displeasing, and that learned noble disciple feels ashamed and repulsed. Regarding the ear, nose, tongue, body, and the mind and dharmas, which condition one another so that mind-consciousness arises, what arises may be pleasing, displeasing, or both pleasing and displeasing, and that learned noble disciple feels ashamed and repulsed. Ananda, this is called a trainee who has seen the Path within the discipline of the Noble Ones.

“Ananda, this is called the cultivation of the faculties by a Noble One within the discipline of the Noble Ones.

“I have taught the cultivation of the faculties by a Noble One within the discipline of the Noble Ones; I have taught the trainee who has seen the Path within the discipline of the Noble Ones.

“Ananda, I have done for the disciples what needed to be done. You too should do what needs to be done. The details are as stated in the Discourse on the Basket of Poisonous Snakes.

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

Notes:

^[1]. The analogy of sound and the hand. Taisho, volume 11, discourse 273. Pāli, S. 35.92–93, Dvayaṃ.

^[2]. See discourse 215.

^[3]. Chinese: 語數, “verbal enumeration”; Pāli: vācāvatthuka.

^[4]. Chinese: 肉形, “fleshly form,” referring to a mass of flesh.

^[5]. This refers solely to the earth element, the solid state.

^[6]. 受, “appropriated,” that is, the appropriated primary elements, referring to organic matter. See Abhidharmakośa 1 (Taisho 29, 2c13).

^[7]. Pāli, S. 22.33, Natumhākaṃ; 35.101–102, Natumhākaṃ; 35.137–138, Palāsinā.

^[8]. Pāli, A. 8.9, Nanda; 9.4, Nandaka.

^[9]. Chinese: 隨形好. Pāli: anuvyañjana, an individual or distinguishing characteristic.

^[10]. Original Chinese: 增不律儀, “increasing lack of restraint.” See discourse 277. Pāli: asaṃvuttaṃ (asaṃvara).

^[11]. Original Chinese: 生諸律儀, “giving rise to various forms of restraint.” Pāli: tassa saṃvarāya paṭipajjati.

^[12]. Chinese: 防護於眼耳鼻舌身意根生諸律儀, “guarding the faculties of the eye, ear, nose, tongue, body, and mind, thereby giving rise to various forms of restraint.” Pāli: rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati: guarding the eye faculty, he practices restraint with respect to the eye faculty.

^[13]. This passage concerns a bhikkhu’s guarding of the sense doors, or restraint of the faculties (indriya-saṃvara), but the Chinese version is extremely obscure and difficult to translate literally.

^[14]. Chinese: 於食繫數, meaning that one knows the proper measure in eating. Pāli: paṭisaṅkhā yoniso āhāraṃ āhārati: Nanda consumes food with correct reflection and moderation. Pāli paṭisaṅkhā means discerning reflection or consideration; the Chinese version understands it as “number” because saṅkhā means “number.”

^[15]. Chinese: 成其崇向故. Possibly from the Pāli: yātrā ca me bhavissati anavajjatā, “and thus I shall sustain myself and remain blameless here” (I shall not become debased).

^[16]. Chinese: 無聞獨住, “dwelling alone without learning.” The Korean edition reads 無聞; the Song, Yuan, and Ming editions read 無問, “without asking.”

^[17]. Pāli: āvaraṇīyehi dhammehi cittaṃ parisodheti, purifying the mind of obstructive dharmas.

^[18]. Chinese: 勝念正知. Pāli: satisampajañña, mindfulness and clear comprehension.

^[19]. Chinese: 覺. Pāli: vitakka, initial application of thought, investigation.

^[20]. Pāli, M.146, Nandakovāda-sutta.

^[21]. Chinese: 摩訶波闍波提. Pāli: Mahā-pajapatī.

^[22]. Chinese: 示教照喜, “instructing, teaching, illuminating, and gladdening.” See note 33 to discourse 107.

^[23]. Chinese: “trainee who has seen the path,” 學見跡. See n. 38, discourse 109.

^[24]. That is, a stream-enterer (sotapanna).

^[25]. Pāli, S. 35.97, Pamādavihārī.

^[26]. Restraint and non-restraint, 律儀, 不律儀. Pāli: saṃvara, asaṃvara; guarding and not guarding.

^[27]. Pāli: cakkhundriyaṃ asaṃvuttaṃ, the eye faculty is not restrained (guarded).

^[28]. Pāli: dukkhino cittaṃ na samādhiyati, because of suffering, the mind does not become concentrated (cannot enter samadhi).

^[29]. Pāli: cakkhundriyaṃ saṃvuttassa, bhikkhave, viharato cittaṃ na vyāsiñcati cakkhuviññeyyesu rūpesu: dwelling with the eye faculty restrained, the mind does not fall away into (become defiled by) forms cognizable by the eye.

^[30]. Pāli, S. 35.96, Parihānaṃ.

^[31]. Decline, non-decline, and the six bases of contact, 退,不退法,六觸入處. In the passage below, they are called the spheres of mastery. Pāli: parihānadhammañca vo, bhikkhave, dessāmi aparihānadhammañca cha ca abhibhāyatanāni: “Bhikkhus, I shall teach you the Dharma of decline, the Dharma of non-decline, and the six spheres of mastery.”

^[32]. Thought of sensual desire, 欲覺. Pāli: cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā: when a form is perceived by the eye, evil, unwholesome recollections and aspirations that lead to bondage arise.

^[33]. Pāli: parihayāmi kusalehi dhammehi, “I have fallen away from wholesome dharmas.”

^[34]. See n. 31 above.

^[35]. Sphere of mastery over that, 勝彼入處: this sphere (domain) has been overcome (conquered).

^[36]. Pāli, S. 35.94, Saṅgayha.

^[37]. Pāli: chayime bhikkhave phassāyatanā adantā aguttā arakkhitā asaṃvuttā: these six bases of contact are untamed, unguarded, unprotected, and unrestrained.

^[38]. Dwelling while maintaining non-restraint, 不律儀執受住. The Quốc Dịch edition places the word “dwelling” in the following sentence. Here, following the Pāli wording, it is placed in the preceding sentence. Pāli: cakkhundriyaṃ asaṃvuttaṃ viharantaṃ, living with the eye faculty unguarded (unrestrained).

^[39]. This Chinese passage contains many obscure points and requires further reference to the Pāli (D. ii, Sāmaññaphala-sutta): yatvādhikaraṇanaṃ eṇaṃ cakkhundriyaṃ asaṃvuttaṃ viharantaṃ abhijjhā-domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati: because of whatever cause the eye faculty, while dwelling unguarded (Chinese: unrestrained), would allow covetousness and dejection—evil, unwholesome dharmas—to flow in, he practices to guard against that cause.

^[40]. Pāli, M. 150, Nagaravindeyya-sutta.

^[41]. Śiṃśapā Grove, 申恕林; a grove of siṃsapa trees. The Pāli version reads: nagaravindaṃ nāma kosalānaṃ brāmhmaṇānaṃ gāmo tad avasi, “He temporarily resided at Nagaravinda, a Brahmin village of the Kosalans.”

^[42]. The city of Pindū, 頻頭城. Pāli: Nagaravinda.

^[43]. A matted-hair ascetic. Pāli: Sikha-Moggallāna.

^[44]. Chinese: Yingfa Maudgalyāyana, 縈髪目犍蓮. Pāli: Sikha-Moggallāna.

^[45]. Caraka, 遮羅迦. Pāli: caraka, referring to a wandering ascetic.

^[46]. The Unprecedented Lecture Hall, 未曾講堂. See discourse 975 below.

^[47]. That is, the question, “For what purpose?”

^[48]. Higher knowledge, 明, refers to the three higher knowledges. Liberation, 解脫, refers to liberation of mind and liberation through wisdom.

^[49]. That is, guarding the six sense doors.

^[50]. This refers to companions in the holy life, that is, fellow practitioners.

^[51]. “Means” here is understood as diligent effort.

^[52]. The awakening factor of tranquility, 猗息覺分, also called the awakening factor of pliancy.

^[53]. That is, attaining meditative stillness.

^[54]. Equanimity toward formations, 行捨, that is, equanimity regarding formations; it refers to the state of equipoise (equanimity) toward all phenomena of the arising and cessation of formations.

^[55]. Living in seclusion, withdrawn in a quiet place.

^[56]. Striving to abandon a lower state in order to attain a higher one. Chinese: relinquishment based on cessation, 依滅捨. See discourse 741: directing relinquishment based on cessation, 依滅向捨.

^[57]. The original Chinese reads: “already attained,” 已得.

^[58]. Development of the faculties. Pāli, M. 152, Indriyabhāvanā-sutta.

^[59]. Kajaṅgala Mukkheluvana, 迦微伽羅牟真鄰陀. Pāli: Kajaṅgala Mukkheluvana.

^[60]. The young man named Uttara, 年少名鬱多羅. Pāli: Uttara māṇva.

^[61]. Pārāsariya, 波羅奢那. Pāli: Pārāsariya.

^[62]. Pāli: cakkhunā rūpaṃ na passati; sotena saddaṃ na suṇāti, “He does not see forms with the eye or hear sounds with the ear.”

^[63]. Unsurpassed development of the faculties, 無上修根. Pāli: ariyassa vinaye anuttarā indriyabhāvanā.

^[64]. The details of this discourse differ from those of the Pāli version. See also the note below.

^[65]. The five statements, 五句. The Yìnshùn Huìbiān, citing the Yogācārabhūmi Śāstra, calls these the five transformations in the unsurpassed development of the faculties. According to it, these are the five grades of development of the faculties by a disciple in relation to what is agreeable or disagreeable to the Tathagata.

^[66]. Pāli: taṃ uppannam manāpaṃ uppannaṃ amanāpam uppanaṃ manāpāmanāpam nirujjhati, upekkhā saṇṭhāti: whatever has arisen—agreeable, disagreeable, or both agreeable and disagreeable—entirely ceases, and equanimity remains.

^[67]. The text reads: “one awakened to seeing the path,” 覺見跡. This should be corrected to “a trainee who has seen the path,” 學見跡, referring to a trainee who has begun to see the Noble Truths.