雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 861. TUṢITA HEAVEN[1]

Thus have I heard:

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

“Four hundred years in the human realm are equal to one day and one night in the Tuṣita Heaven^[2]. Thirty such days make one month, and twelve months make one year. The devas of Tuṣita live for four thousand years. An uninstructed, foolish ordinary person, after the end of his life there, is born in hell, among hungry ghosts, or among animals. A well-learned noble disciple, after the end of his life there, is not born in hell, among hungry ghosts, or among animals.”

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

SUTRA 862. HEAVEN OF DELIGHT IN CREATION[3]

Thus have I heard:

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

“Eight hundred years in the human realm are equal to one day and one night in the Heaven of Delight in Creation^[4]. Thirty such days make one month, and twelve months make one year. The devas of the Heaven of Delight in Creation live for eight thousand years. An uninstructed, foolish ordinary person, after the end of his life there, is born in hell, among hungry ghosts, or among animals. A well-learned noble disciple, after the end of his life there, is not born in hell, among hungry ghosts, or among animals.”

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

SUTRA 863. HEAVEN OF MASTERY OVER OTHERS’ CREATIONS

Thus have I heard:

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

“Six thousand years in the human realm are equal to one day and one night in the Heaven of Mastery over Others’ Creations^[5]. Thirty such days make one month, and twelve months make one year. The devas of the Heaven of Mastery over Others’ Creations live for sixteen thousand years. An uninstructed, foolish ordinary person, after the end of his life there, is born in hell, among hungry ghosts, or among animals. A well-learned noble disciple, after the end of his life there, is not born in hell, among hungry ghosts, or among animals.”

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

Just as the Buddha spoke these six sutras, so too were six sutras spoken in which that bhikṣu asked, and six sutras in which the Buddha questioned the bhikṣus.

SUTRA 864. FIRST DHYĀNA

Thus have I heard:

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

“If a bhikṣu, with such activity, such form, or such characteristic, secluded from sensual desire and secluded from evil and unwholesome states, with applied thought and sustained thought, with joy and bliss born of seclusion, attains and dwells in the First Dhyāna, he does not recollect such activity, such form, or such characteristic. Rather, he contemplates form, feeling, perception, formations, and consciousness as illness, as a boil, as a thorn, as slaughter, as impermanent, as suffering, as empty, and as non-self.

Toward these dharmas, a mind of disenchantment, fear, and vigilance arises. Through disenchantment, detachment, and vigilance, he benefits himself by means of the gateway to the deathless. This is peaceful; this is sublime: namely, the relinquishment of every remaining substrate of existence^[6], the exhaustion of craving, dispassion, cessation, and nirvana.”

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

SUTRA 865. LIBERATION

Thus have I heard:

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

As stated above, but with certain differences:

“Knowing thus and seeing thus, his mind is liberated from the taint of sensual existence, his mind is liberated from the taint of continued existence, and his mind is liberated from the taint of ignorance. With the knowledge and vision of liberation, he knows: ‘For me, birth is ended, the holy life has been established, what had to be done has been accomplished, and I know for myself that there will be no further rebirth.’”

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

SUTRA 866. INTERMEDIATE PARINIRVANA

Thus have I heard:

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

As stated above, but with certain differences:

“If he does not attain liberation, then because of that Dharma—his desire for the Dharma, mindfulness of the Dharma, and delight in the Dharma—he attains Intermediate Parinirvana^[7]; or, if not so, he attains Parinirvana upon Rebirth^[8]; or, if not so, he attains Parinirvana with Effort^[9]; or, if not so, he attains Parinirvana without Effort^[10]; or, if not so, he attains Parinirvana as One Who Proceeds Upstream^[11]. Or, if not so, through his desire for the Dharma, mindfulness of the Dharma, and delight in the Dharma, by virtue of this merit he is born as a Mahābrahmā deva^[12], or is born in the realm of the Brahmā’s Ministers^[13], or is born in the realm of the Brahmā’s Retinue^[14].”

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

SUTRA 867. HEAVEN OF THE SECOND DHYĀNA

Thus have I heard:

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

“If a bhikṣu, with such activity, such form, and such characteristic, brings applied thought and sustained thought to an end, gains inner purity and unification of mind, and, without applied thought or sustained thought, with joy and bliss born of concentration, attains and dwells in the Second Dhyāna; whether or not he recollects such activity, such form, and such characteristic, he contemplates form, feeling, perception, formations, and consciousness as illness, as a boil, as a thorn, as slaughter, as impermanent, as suffering, as empty, and as non-self.

Toward these dharmas, his mind gives rise to disenchantment, detachment, fear, and vigilance. Through disenchantment, detachment, and vigilance, he benefits himself by means of the deathless dhatu. This is peaceful; this is sublime: namely, the relinquishment of every remaining substrate of existence, the exhaustion of craving, dispassion, cessation, and nirvana.”

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

SUTRA 868. LIBERATION

Thus have I heard:

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

As stated above, but with certain differences:

“If he does not attain liberation, then because of that Dharma—his desire for the Dharma, mindfulness of the Dharma, and delight in the Dharma—he attains Intermediate Parinirvana; or, if not so, he attains Parinirvana upon Rebirth; or, if not so, he attains Parinirvana with Effort; or, if not so, he attains Parinirvana without Effort^[15]; or, if not so, he attains Parinirvana as One Who Proceeds Upstream. Or, if not so, because of his desire for the Dharma, mindfulness of the Dharma, and delight in the Dharma, he is born in the Heaven of the Ābhāsvara Devas^[16]; or, if not so, he is born in the Heaven of Immeasurable Light^[17]; or, if not so, he is born in the Heaven of Lesser Light^[18].”

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

SUTRA 869. THIRD DHYĀNA

Thus have I heard:

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

“If a bhikkhu, with such practice, such form, and such characteristics, secluded from rapture born of craving, dwells in equanimity, with right mindfulness and right comprehension, experiencing pleasure with the body—that of which the noble ones declare, ‘One who has equanimity and mindfulness dwells happily’—attains and dwells in the Third Dhyana. If this is not so, then, with such practice, such form, and such characteristics, he contemplates the phenomena of form^[19], feeling, perception, formations, and consciousness as illness, as an abscess, as a thorn, as slaughter,… up to attaining nirvana as a Non-returner in the higher realms.

If this is not so, then, because of his desire for the Dharma, mindfulness of the Dharma, and delight in the Dharma, he is born in the Heaven of Universal Purity^[20]; or, if this is not so, he is born in the Heaven of Immeasurable Purity^[21]; or, if this is not so, he is born in the Heaven of Lesser Purity^[22].”

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

SUTRA 870. LIBERATION

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:

“If a bhikkhu, with such practice, such form, and such characteristics, having abandoned pain and relinquished pleasure, with previous sorrow and joy already ceased, being neither painful nor pleasant, with equanimity, purified mindfulness^[23], and one-pointedness of mind, attains and dwells in the Fourth Dhyana. If he does not recollect and contemplate in this way, but contemplates form, feeling, perception, formations, and consciousness as illness, as an abscess, as a thorn, as slaughter,… up to attaining nirvana as a Non-returner in the higher realms. If this is not so, he is born in the Heaven of the Fruit of True Nature^[24]; or, if this is not so, he is born in the Heaven of Merit-Born Beings^[25]; or, if this is not so, he is born in the Heaven of Lesser Merit^[26].”

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

As with the Four Dhyanas, so too are the four formless attainments explained in the same way.

SUTRA 871. DEITIES OF WIND AND CLOUDS[27]

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 is a deity of wind and clouds^[28] who thinks: ‘Today I wish to roam about by means of my spiritual power.’ When he thinks in this way, wind and clouds immediately arise. So it is with the deity of wind and clouds; the same is also said of the deity of lightning, the deity of thunder, the deity of rain, the deity of clear weather, the deity of cold, and the deity of heat^[29].”

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

The same teaching was also given when a bhikkhu asked the Buddha and when the Buddha addressed the bhikkhus.^[30]

SUTRA 872. HOLDING A PARASOL OVER A LAMP[31]

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, around midnight, a light rain was falling and flashes of lightning illuminated the sky. The Buddha said to Ananda:

“Take a parasol, shelter the lamp with it, and carry it outside.”

Venerable Ananda immediately obeyed. Taking a parasol to shelter the lamp, he followed behind the Buddha. When they reached a certain place, the Blessed One suddenly smiled. Venerable Ananda said to the Buddha:

“The Blessed One never smiles without a cause. I do not know for what reason the Blessed One smiled today.”

The Buddha said to Ananda:

“So it is, so it is! The Tathagata does not smile without a reason. Today, as you held a parasol over the lamp and followed behind me, I saw Brahma likewise holding a parasol over a lamp and following behind the bhikkhu Kaundinya^[32]; Sakra, Lord of the Devas^[33], also holding a parasol over a lamp and following behind Mahakasyapa; the Heavenly King Dhritarashtra^[34] also holding a parasol over a lamp and following behind Sariputra; the Heavenly King Virudhaka^[35] also holding a parasol over a lamp and following behind Mahamaudgalyayana; the Heavenly King Virupaksa^[36] also holding a parasol and following behind Mahakausthila; and the Heavenly King Vaisravana^[37] also holding a parasol over a lamp and following behind Mahakappina.”

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

SUTRA 873. FOUR KINDS OF WELL-TRAINED ASSEMBLIES[38]

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 four assemblies that are well trained. What are the four? They are well-trained bhikkhus, well-trained bhikkhunis, well-trained upasakas, and well-trained upasikas. These are called the four assemblies.”

The Blessed One then spoke this verse:

If eloquent^[39] and fearless^[40],

Learned and thoroughly versed in the Dharma;

Practicing the Dharma in accordance with the Dharma^[41],

Then theirs is a virtuous assembly.

Bhikkhus who keep the pure precepts,

Bhikkhunis who are learned;

Upasakas of pure faith,

And upasikas likewise.

This is called a virtuous assembly,

Like the sun shining by itself;

So too is the virtuous and excellent Sangha,

This is what is excellent within the Sangha.

This Dharma makes the Sangha excellent^[42],

Like the sun shining by itself.

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

“As with being trained, so too are eloquence, gentleness, fearlessness, learning, thorough knowledge of the Dharma, teaching the Dharma, practicing the Dharma in accordance with the Dharma, and conduct that accords with the Dharma explained in the same way.”^[43]

SUTRA 874. THREE KINDS OF CHILDREN[44]

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 three kinds of children. What are the three? A child who follows the parents’ way of life^[45], a child who surpasses the parents^[46], and a child who falls below the parents^[47].

“What is a child who follows the parents’ way of life? If the child’s parents abstain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants, the child also follows their example by abstaining from killing, stealing, sexual misconduct, false speech, and drinking intoxicants. This is called a child who follows the parents’ way of life.

“What is a child who surpasses the parents? The child’s parents have not undertaken the precepts to abstain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants; yet the child undertakes the precepts to abstain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants. This is called a child who surpasses the parents.

“What is a child who falls below the parents? The child’s parents have undertaken the precepts to abstain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants; yet the child does not undertake the precepts to abstain from killing, stealing, sexual misconduct, false speech, and drinking intoxicants. This is called a child who falls below the parents.”

The Blessed One then spoke this verse:

A child who follows and one who surpasses,

Are both desired by a wise father.

A child who falls below is wanted by none,

For such a child cannot carry on the family heritage.

The proper way for a child to live

Is to become an upasaka;

Toward the treasures of Buddha, Dharma, and Sangha,

One should cultivate a mind of purity.

As clouds disperse and moonlight appears,

Such a child brings glory to the family lineage.

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

“As with the Five Precepts, so too are the sutras on Faith, Morality, Generosity, Learning, and Wisdom explained in the same way.”

SUTRA 875. FOUR RIGHT EFFORTS (1)[48]

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 four Right Efforts^[49]. What are the four? The first is the effort to abandon, the second is the effort of restraint, the third is the effort to preserve, and the fourth is the effort to cultivate^[50].”

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

SUTRA 876. FOUR RIGHT EFFORTS (2)

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 four Right Efforts^[51]. What are the four? The first is the effort to abandon, the second is the effort of restraint, the third is the effort to preserve, and the fourth is the effort to cultivate^[52].”

The Blessed One then spoke this verse:

Abandoning and restraint,

Guarding and cultivation;

These four Right Strivings

Have all been taught by the Buddhas.

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 877. THE FOUR RIGHT STRIVINGS (3)

Thus have I heard:

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

“There are four Right Strivings. What are the four? The first is the striving of abandoning, the second is the striving of restraint, the third is the striving of guarding, and the fourth is the striving of cultivation.”

“What is the striving of abandoning^[53]? A bhiksu abandons evil and unwholesome dharmas that have already arisen, arousing aspiration^[54], applying means^[55], striving diligently^[56], and gathering and guarding the mind^[57]. This is called the striving of abandoning^[58].

“What is the striving of restraint^[59]? One abandons evil and unwholesome dharmas that have already arisen, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind. This is called the striving of restraint^[60].

“What is the striving of guarding^[61]? One causes wholesome dharmas that have not yet arisen to arise, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind. This is called the striving of guarding^[62].

“What is the striving of cultivation^[63]? One causes wholesome dharmas that have already arisen to be cultivated and further increased, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind. This is called the striving of cultivation^[64].”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 878. THE FOUR RIGHT STRIVINGS (4)

Thus have I heard:

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

“There are four Right Strivings. What are the four? The first is the striving of abandoning, the second is the striving of restraint, the third is the striving of guarding, and the fourth is the striving of cultivation.”

“What is the striving of abandoning? A bhiksu abandons evil and unwholesome dharmas that have already arisen, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind. This is called the striving of abandoning.

“What is the striving of restraint? One abandons evil and unwholesome dharmas that have already arisen, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind. This is called the striving of restraint.

“What is the striving of guarding? One causes wholesome dharmas that have not yet arisen to arise, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind. This is called the striving of guarding.

“What is the striving of cultivation? One causes wholesome dharmas that have already arisen to be cultivated and further increased, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind. This is called the striving of cultivation.”

The Blessed One then spoke this verse:

Abandoning and restraint,

Guarding and cultivation;

These four Right Strivings

Have all been taught by the Buddhas.

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 879. THE FOUR RIGHT STRIVINGS (5)

Thus have I heard:

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

“There are four Right Strivings. What are the four? The first is the striving of abandoning, the second is the striving of restraint, the third is the striving of guarding, and the fourth is the striving of cultivation.”

“What is the striving of abandoning? A bhiksu abandons evil and unwholesome dharmas that have already arisen, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind; he prevents evil and unwholesome dharmas that have not yet arisen from arising, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind; he causes wholesome dharmas that have not yet arisen to arise, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind; and he causes wholesome dharmas that have already arisen to be cultivated and further increased, arousing aspiration, applying means, striving diligently, and gathering and guarding the mind. This is called the striving of abandoning.

“What is the striving of restraint? A bhiksu skillfully guards the eye faculty, keeping it closely protected, restrained, and rightly directed. Likewise, he skillfully guards the faculties of the ear, nose, tongue, body, and mind, keeping them closely protected, restrained, and rightly directed. This is called the striving of restraint^[65].

“What is the striving of guarding? A bhiksu skillfully protects, maintains, cultivates, and preserves each authentic sign of samadhi—such as the sign of lividity, the sign of bloating, the sign of festering, the sign of decay, and the sign of a corpse not yet fully devoured by animals—preventing it from declining. This is called the striving of guarding^[66].

“What is the striving of cultivation? A bhiksu who cultivates the four foundations of mindfulness is said to undertake the striving of cultivation^[67].”

The Blessed One then spoke this verse:

The striving of abandoning and the striving of restraint,

The striving of guarding and the striving of cultivation;

These four kinds of Right Striving

Were taught by the Perfectly Awakened One.

A bhiksu who diligently applies the means

Will completely exhaust all outflows.

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

“As with the four foundations of mindfulness, so too the four Right Strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eight factors of the Path, the four paths, the four Dharma statements, and the cultivation of right contemplation are explained in the same way.”^[68]

SUTRA 880. HEEDFULNESS

Thus have I heard:

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

“Just as all structures people erect in the world depend upon the earth, so too, all meditative dharmas cultivated by a bhiksu depend upon heedfulness as their foundation, take heedfulness^[69] as the condition for their arising, take heedfulness as the source of their arising, and take heedfulness as the basis of their development. A bhiksu who is heedful is able to cultivate the four dhyanas.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 881. ABANDONING THE THREE

Thus have I heard:

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

It is as stated above, but with a few differences.

“Such a bhiksu is able to abandon sensual desire, anger, and delusion.”

After the Buddha had spoken this sutra, the bhiksus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

“As with abandoning sensual desire, anger, and delusion, so too the disciplining of sensual desire, anger, and delusion; the ultimate abandonment of sensual desire; the ultimate abandonment of anger and delusion; deliverance; seclusion; and nirvana are explained in the same way.”^[70]

SUTRA 882. HEEDFULNESS AS THE FOUNDATION[71]

Thus have I heard:

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

“Just as a hundred kinds of trees, grasses, and medicinal herbs all depend upon the earth to grow, so too all wholesome dharmas depend upon heedfulness as their root. It is as stated above… up to nirvana.

“Just as black agarwood incense is foremost among fragrances, so too heedfulness is foremost among wholesome dharmas.

“Just as red sandalwood is foremost among enduring fragrances, so too all wholesome dharmas take heedfulness as their foundation. Thus it is… up to nirvana.

“Just as among flowers growing in water and on land, the utpala flower is foremost, so too all wholesome dharmas take heedfulness as their foundation… up to nirvana.

“Just as among flowers growing from the earth, the malisa flower is foremost, so too all wholesome dharmas take heedfulness as their foundation… up to nirvana.

“Bhiksus, just as among all the footprints of animals, the elephant’s footprint is supreme, so too among all wholesome dharmas, heedfulness is the supreme foundational Dharma. It is as stated above… up to nirvana.

“Just as among all animals, the lion is foremost, for it is the lord of animals, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the roof is highest among all houses and towers, so too, among all wholesome dharmas, heedfulness is their foundation.

“Just as among all fruits in Jambudvipa, the fruit called jambu is foremost, so too, among all wholesome dharmas, heedfulness is their foundation.

“Just as among all kinds of trees, such as the kovidara tree, the sarvaya-sirakovidara tree^[72] is foremost, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as Mount Sumeru is foremost among mountains, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as Jambudvipa gold is foremost among all kinds of gold, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the fine-haired jia-shi cloth^[73] is foremost among all kinds of cloth, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as white is foremost among all colors, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the garuda^[74] is foremost among all birds, for it is the lord of winged creatures, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the Wheel-Turning Sage-King is foremost among all kings, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the Four Great Heavenly Kings are foremost among all heavenly kings, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as Sakra is foremost among all the devas of the Heaven of the Thirty-Three, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the heavenly king Suyama^[75] is foremost in the Yama Heaven, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the heavenly king of Tusita^[76] is foremost in the Tusita Heaven, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the heavenly king Sunirmita^[77] is foremost in the Heaven of Delight in Creation, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the divine son Vasavartin^[78] is foremost in the Heaven of Mastery over Others’ Creations, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the Great Brahma Heavenly King is foremost in the Brahma Heaven, so too, all wholesome dharmas take heedfulness as their foundation. Thus,… up to nirvana.

“Just as all the rivers in Jambudvipa flow toward the great ocean, and the great ocean is foremost because it contains them all, so too, all wholesome dharmas flow in accord with heedfulness. As stated above,… up to nirvana.

“Just as all rainwater flows into the great ocean, so too, all wholesome dharmas flow into the ocean of heedfulness. As stated above,… up to nirvana.

“Just as Lake Anavatapta^[80] is foremost among all lakes^[79], so too, heedfulness is foremost among all wholesome dharmas. As stated above,… up to nirvana.

“Just as among all the rivers in Jambudvipa, four great rivers are foremost—namely, the Ganges, Sindhu, Vaksu, and Sita^[81]—so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the moon is foremost among the lights of the stars, so too, heedfulness is foremost among all wholesome dharmas. As stated above,… up to nirvana.

“Just as Rahu, king of the asuras^[82], is foremost among beings of enormous body, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as King Murdhaja^[83] is foremost among those who enjoy the five sensual pleasures, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as Mara Papiyan is foremost in supernatural power within the Realm of Desire, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as among all living beings—whether footless, two-footed, four-footed, or many-footed; with form or without form; percipient, non-percipient, or neither percipient nor non-percipient—the Tathagata is foremost, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as among all conditioned and unconditioned dharmas, freedom from desire is foremost, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as the Tathagata’s assembly is foremost among all assemblies, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.

“Just as among all forms of moral discipline, ascetic practice, and holy conduct, noble discipline^[84] is foremost, so too, among all wholesome dharmas, heedfulness is their foundation. As stated above,… up to nirvana.”

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

SUTRA 883. FOUR KINDS OF DHYANA[85]

Thus have I heard:

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

“There are four kinds of dhyana^[86]. There is a kind of dhyana in which samadhi is wholesome^[87], but right attainment is not wholesome^[88]; there is a kind of dhyana in which right attainment is wholesome, but samadhi is not wholesome; there is a kind of dhyana in which samadhi is wholesome and right attainment is also wholesome; and there is a kind of dhyana in which neither samadhi nor right attainment is wholesome.

“There are also another four kinds of dhyana. There is a kind of dhyana in which abiding in samadhi is wholesome, but abiding in right attainment is not wholesome^[89]; there is a kind of dhyana in which abiding in right attainment is wholesome, but abiding in samadhi is not wholesome; there is a kind of dhyana in which abiding in samadhi is wholesome and abiding in right attainment is also wholesome; and there is a kind of dhyana in which neither abiding in samadhi nor abiding in right attainment is wholesome.

“Again, there are four further kinds of meditation. There is a kind of meditation in which the arising of samadhi is skillful^[90], but the arising of right attainment is not skillful; there is a kind of meditation in which the arising of right attainment is skillful, but the arising of samadhi is not skillful; there is a kind of meditation in which the arising of samadhi is skillful and the arising of right attainment is also skillful; there is a kind of meditation in which neither the arising of samadhi nor the arising of right attainment is skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation that is skillful at the time of samadhi, but not skillful at the time of right attainment^[91]; there is a kind of meditation that is skillful at the time of right attainment, but not skillful at the time of samadhi; there is a kind of meditation that is skillful at the time of samadhi and also skillful at the time of right attainment; there is a kind of meditation that is neither skillful at the time of samadhi nor skillful at the time of right attainment.

“Again, there are four further kinds of meditation. There is a kind of meditation in which the basis of samadhi is skillful, but the basis of right attainment is not skillful^[92]; there is a kind of meditation in which the basis of right attainment is skillful, but the basis of samadhi is not skillful; there is a kind of meditation in which the basis of samadhi is skillful and the basis of right attainment is also skillful; there is a kind of meditation in which neither the basis of samadhi nor the basis of right attainment is skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which welcoming samadhi is skillful^[93], but welcoming right attainment is not skillful; there is a kind of meditation in which welcoming right attainment is skillful, but welcoming samadhi is not skillful; there is a kind of meditation in which welcoming samadhi is skillful and welcoming right attainment is skillful; there is a kind of meditation in which neither welcoming samadhi nor welcoming right attainment is skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which mindfulness of samadhi is skillful, but mindfulness of right attainment is not skillful; there is a kind of meditation in which mindfulness of right attainment is skillful, but mindfulness of samadhi is not skillful; there is a kind of meditation in which mindfulness of samadhi is skillful and mindfulness of right attainment is also skillful; there is a kind of meditation in which neither mindfulness of samadhi nor mindfulness of right attainment is skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which mindfulness and non-mindfulness of samadhi are skillful, but mindfulness and non-mindfulness of right attainment are not skillful; there is a kind of meditation in which mindfulness and non-mindfulness of right attainment are skillful, but mindfulness and non-mindfulness of samadhi are not skillful; there is a kind of meditation in which mindfulness and non-mindfulness of samadhi are skillful, and mindfulness and non-mindfulness of right attainment are also skillful; there is a kind of meditation in which neither mindfulness and non-mindfulness of samadhi nor mindfulness and non-mindfulness of right attainment are skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which the arrival of samadhi is skillful, but the arrival of right attainment^[94] is not skillful; there is a kind of meditation in which the arrival of right attainment is skillful, but the arrival of samadhi is not skillful; there is a kind of meditation in which the arrival of samadhi is skillful and the arrival of right attainment is also skillful; there is a kind of meditation in which neither the arrival of samadhi nor the arrival of right attainment is skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which what is bad in samadhi is skillful, while what is bad in right attainment is not skillful; there is a kind of meditation in which what is bad in right attainment is skillful, while what is bad in samadhi is not skillful^[95]; there is a kind of meditation in which what is bad in samadhi is skillful and what is bad in right attainment is also skillful; there is a kind of meditation in which neither what is bad in samadhi nor what is bad in right attainment is skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which the expedient means of samadhi are skillful, but the expedient means of right attainment are not skillful; there is a kind of meditation in which the expedient means of right attainment are skillful, but the expedient means of samadhi are not skillful; there is a kind of meditation in which the expedient means of samadhi are skillful and the expedient means of right attainment are also skillful; there is a kind of meditation in which neither the expedient means of samadhi nor the expedient means of right attainment are skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which the calming of samadhi is skillful, but the calming of right attainment is not skillful; there is a kind of meditation in which the calming of right attainment is skillful, but the calming of samadhi is not skillful; there is a kind of meditation in which the calming of samadhi is skillful and the calming of right attainment is also skillful; there is a kind of meditation in which neither the calming of samadhi nor the calming of right attainment is skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which the arousing of samadhi is skillful, but the arousing of right attainment is not skillful; there is a kind of meditation in which the arousing of right attainment is skillful, but the arousing of samadhi is not skillful; there is a kind of meditation in which the arousing of samadhi is skillful and the arousing of right attainment is also skillful; there is a kind of meditation in which neither the arousing of samadhi nor the arousing of right attainment is skillful.

“Again, there are four further kinds of meditation. There is a kind of meditation in which the equanimity of samadhi is skillful, but the equanimity of right attainment is not skillful; there is a kind of meditation in which the equanimity of right attainment is skillful, but the equanimity of samadhi is not skillful; there is a kind of meditation in which the equanimity of samadhi is skillful and the equanimity of right attainment is also skillful; there is a kind of meditation in which neither the equanimity of samadhi nor the equanimity of right attainment is skillful^[96].”

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

SUTRA 884. THE THREE KNOWLEDGES OF ONE BEYOND TRAINING ^(1)[97]

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:

“One beyond training possesses three knowledges^[98]. What are the three? The knowledge and direct realization of recollecting past lives possessed by one beyond training; the knowledge and direct realization of the death and rebirth of beings possessed by one beyond training; and the knowledge and direct realization of the exhaustion of the taints possessed by one beyond training.”

The Blessed One then spoke this verse:

Contemplating, one knows former aeons;

One sees birth among devas and in evil destinations.

The taints that lead to birth and death are exhausted:

These are the Knowledges of the Muni.

That mind has attained liberation

From every kind of craving;

Having penetrated all three domains,

They are therefore called the Three Knowledges.”

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

SUTRA 885. THE THREE KNOWLEDGES OF ONE BEYOND TRAINING ^(2)[99]

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:

“One beyond training possesses the Three Knowledges. What are the three? The direct knowledge and realization of recollecting past lives possessed by one beyond training; the direct knowledge and realization of the death and rebirth of beings possessed by one beyond training; and the direct knowledge and realization of the exhaustion of the taints possessed by one beyond training.

“What is the direct knowledge and realization of recollecting past lives possessed by one beyond training? A noble disciple knows all events from former lives, from one life to a hundred, a thousand, ten thousand, or a hundred million lives, even through many aeons of cosmic formation and dissolution, thinking: ‘In our former lives, I and other beings had such names, were born in such ways, belonged to such families, ate such food, experienced such suffering and happiness, had such spans of life, lived for such lengths of time, and met such ends.

I and other beings died in this place and were born elsewhere; we died elsewhere and were born here, with such conduct, such causes, and such faith.’ All events experienced in former lives are clearly known. This is called the Knowledge and Direct Realization of Recollecting Past Lives.

“What is the Knowledge and Direct Realization of the Death and Rebirth of Beings? With the purified divine eye, surpassing the human eye, a noble disciple sees beings as they die and are reborn, beautiful or ugly, of high or low complexion, taking rebirth in evil destinations according to their karma. The disciple knows in accordance with reality: ‘These beings engaged in evil bodily conduct, engaged in evil verbal and mental conduct, reviled the noble ones, held wrong views, and embraced false teachings.

For this reason, when their bodies broke up and their lives ended, they were born in the evil destination of hell. These beings engaged in good bodily conduct, engaged in good verbal and mental conduct, did not revile the noble ones, and had established right view. Therefore, when their bodies broke up and their lives ended, they were born in the heavenly or human realm.’ This is called the Knowledge and Direct Realization of the Death and Rebirth of Beings.

“What is the direct knowledge and realization of the destruction of the taints? A noble disciple knows as it truly is: ‘This is suffering,’ ‘This is the origin of suffering,’ ‘This is the cessation of suffering,’ and ‘This is the path leading to the cessation of suffering.’ Knowing thus and seeing thus, his mind is liberated from the taint of sensual existence, his mind is liberated from the taint of becoming, and his mind is liberated from the taint of ignorance. With the knowledge and vision of liberation, he knows: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’ This is called the direct knowledge and realization of the destruction of the taints.”

The Blessed One then spoke these verses:

Contemplating, one knows former lives,

And sees birth in heaven and evil destinies.

The taints of birth and death are ended:

This is the Knowledge of the Muni.

That mind has been liberated

From every form of craving;

Having penetrated all three domains,

These are therefore called the Three Knowledges.

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

SUTRA 886. THE THREE KNOWLEDGES[100]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a brahmin^[101] went to where the Buddha was and met the Blessed One. After exchanging greetings, he withdrew to one side, sat down, and said:

“These are the three knowledges of a brahmin^[102]! These are the three knowledges of a brahmin!”

The Blessed One then said to the brahmin:

“What are called the three knowledges of a brahmin?”

The brahmin said to the Buddha:

“Master Gautama, a brahmin’s parents possess all the distinguishing marks^[103] and are without any blemish^[104]. For seven generations, his maternal and paternal ancestors have been free from reproach. Generation after generation, they have successively served as teachers and masters, fully endowed with eloquence. He recites the scriptures, knows the names of living beings and the distinctions among the various classes of the myriad things, the histories of ancient and modern times^[105], and the five kinds of records^[106], having mastered them all. His appearance is handsome and upright. Master Gautama, these are called the three knowledges of a brahmin.”

The Buddha said to the brahmin:

“I do not regard verbal expressions and names as the three knowledges. In the Dharma gateway of the noble ones, the true three knowledges^[107] are the knowledge and vision of the noble ones and the Dharma and discipline of the noble ones. These are the true three knowledges.”

The brahmin said to the Buddha:

“How, Master Gautama, are the knowledge and vision of the noble ones and the Dharma and discipline of the noble ones said to be the three knowledges?”

The Buddha said to the brahmin:

“There are three kinds of threefold knowledge belonging to one beyond training. What are the three? The direct knowledge of recollecting former lives belonging to one beyond training; the direct knowledge of birth and death belonging to one beyond training; and the direct knowledge of the destruction of the taints belonging to one beyond training.”

This should be understood in full as stated in the preceding sutra.

The Blessed One then spoke these verses:

All dharmas are impermanent;

One maintains the precepts and meditates in tranquility.

One knows all former lives

And births in heaven and evil destinies.

The taints ended, birth is cut off:

This is the superknowledge of the Muni.

One knows that the mind is liberated

From all greed, anger, and delusion.

These I call the three knowledges,

Not something established by spoken words.

“O brahmin, these are the three knowledges taught in the Dharma and discipline of the noble ones.”

The brahmin said to the Buddha:

“Master Gautama, these are the true three knowledges!”

After the brahmin had heard what the Buddha taught, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 887. FAITH

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a brahmin went to where the Buddha was and met the Blessed One. After exchanging greetings, he withdrew to one side, sat down, and said to the Buddha:

“Master Gautama, my name is Faith.”

The Buddha said to the brahmin:

“Faith means faith in the higher precepts, in generosity, extensive learning, liberality, and wisdom. This is called Faith; faith is not merely an empty name.”

After the brahmin had heard what the Buddha taught, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 888. INCREASE

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a brahmin went to where the Buddha was and met the Blessed One. After exchanging greetings, he withdrew to one side, sat down, and said to the Buddha:

“Master Gautama, my name is Increase.”

The Buddha said to the brahmin:

“Increase means increasing faith; increasing precepts, extensive learning, liberality, and wisdom. This is Increase; increase is not merely an empty name.”

After the brahmin had heard what the Buddha taught, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 889. EQUANIMOUS AROUSAL

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a brahmin went to where the Buddha was and met the Blessed One. After exchanging greetings, he withdrew to one side, sat down, and said to the Buddha:

“My name is Equanimous Arousal.”

The Buddha said to the brahmin:

“Equanimous arousal^[108] means arousing faith, arousing precepts, extensive learning, liberality, and wisdom. This is Equanimous Arousal; equanimous arousal is not merely an empty name.”

After the brahmin had heard what the Buddha taught, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRA 890. THE UNCONDITIONED DHARMA[109]

Thus have I heard:

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

“I shall explain to you the unconditioned Dharma and the path leading to the unconditioned^[110]. Listen attentively and reflect well.

“What is the unconditioned Dharma? It is the permanent cessation of sensual desire, the permanent cessation of anger and delusion, and the permanent cessation of all afflictions. This is called the unconditioned Dharma.

“What is the path leading to the unconditioned? It is the Noble Eightfold Path: Right View, Right Knowledge, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is called the path leading to the unconditioned.”

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

“As with the unconditioned, so too are the difficult to see, the unmoving, the unbending, the deathless, the taintless, the sheltering shade, the island, the ferrying across, the refuge, the protection, the non-revolving, freedom from blazing flames, freedom from burning, free passage, coolness, the subtle and wondrous, peace and security, freedom from illness, nothingness, and nirvana spoken of in the same way.”^[111]

SUTRA 891. THE TIP OF A HAIR[112]

Thus have I heard:

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

“Suppose there were a lake fifty yojanas in length and breadth, and equally deep. If a person were to dip the tip of a hair into the water of that lake, what do you think, bhiksus? Would the water in the lake be greater, or would the tiny amount of water adhering to the tip of the hair be greater?”

The bhiksus said to the Buddha:

“Blessed One, the water adhering to the tip of that person’s hair would be exceedingly little. Compared with the immeasurable water of the lake, a thousand, ten thousand, or a hundred million times greater, it could not possibly be compared.”

The Buddha said to the bhiksus:

“One who fully sees the truth is fully endowed with Right View. If a disciple of the Blessed One sees the fruit of truth through noble direct realization^[113], then at that very moment it is abandoned, fully understood, and cut off at the root, like a tala palm whose crown has been severed and can never grow again. The sufferings already abandoned are as immeasurably great as the water in the lake, while the suffering that remains is as little as the water adhering to the tip of a hair.”

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

As with the drop of water on the tip of a hair, so too is it with a drop of water adhering to the tip of a blade of grass. As with the water in a lake, so too is it with the waters of the Saladuozhijia River, the Ganges, the Yamuna, the Sarayu, the Iravati, the Mahi, and the great ocean; these are spoken of in the same way.^[114]

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

SUTRA 892. THE SIX INTERNAL AYATANAS[115]

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 six internal ayatanas. What are the six? They are the internal ayatanas of the eye, ear, nose, tongue, body, and mind.

One who patiently accepts and contemplates these six phenomena is called a faith-follower^[116], one who has transcended and left behind the plane of birth and the status of an ordinary person, but has not yet attained the fruit of stream-entry. Before the end of that person’s life, the fruit of stream-entry will certainly be attained. One who patiently accepts and contemplates these phenomena with superior discernment is called a Dharma-follower^[118], one who has transcended and left behind the plane of birth and the status of an ordinary person, but has not yet attained the fruit of stream-entry.

Before the end of that person’s life, the fruit of stream-entry will certainly be attained. One who contemplates these phenomena as they truly are with right wisdom has completely abandoned and fully understood the three fetters of identity-view, attachment to precepts and observances, and doubt. Such a person is called a stream-enterer, who is assured of never falling into an evil destination and is certainly bound for perfect awakening; after at most seven more passages among devas and humans, that person will ultimately be liberated from suffering.

One who contemplates these phenomena with right wisdom, so that the taints do not arise, and who is liberated through dispassion, is called an arhat: the taints have been ended, what had to be done has been done, the burdens have been laid down, one’s own benefit has been attained, the fetters of existence have been ended, and the mind is liberated through right wisdom.”

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

“As with the six internal ayatanas, so too the six external ayatanas, the six classes of consciousness, the six classes of contact, the six classes of feeling, the six classes of perception, the six classes of volition, the six classes of craving, the six classes of dhatus, and the five skandhas are explained as above.”^[119]

SUTRA 893. FIVE KINDS OF SEEDS[120]

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 five kinds of generative seeds. What are the five? They are seeds arising from roots, seeds arising from stems, seeds arising from branches, seeds arising from joints, and seeds arising from seeds. If these kinds of seeds are not severed, broken, rotten, damaged, or bored through, but upon first encountering soil do not encounter water, they cannot grow and flourish. Or if they encounter water but do not encounter soil, these kinds of seeds likewise cannot grow and flourish. They must encounter both soil and water; only then can these seeds grow and flourish. In the same way, karma and afflictions require craving, views, and conceit; only then does ignorance give rise to formations. If there is karma but no affliction, craving, views, or ignorance, then formations will cease.”

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

“As with formations, so too consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, and aging-and-death are explained in the same way.”^[121]

SUTRA 894. KNOWING AS IT TRULY IS[122]

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:

“If I did not know the world and the arising of the world as they truly are, I could never be proclaimed among the assemblies of devas, Maras, Brahmas, sramanas, brahmins, and the beings of the world as One Liberated, One Who Has Gone Forth, free from inverted delusive perceptions; nor could I be called one who has attained unsurpassed perfect awakening. Because I know the world and the arising of the world as they truly are, among devas, humans, Maras, Brahmas, sramanas, brahmins, and other beings I am proclaimed as One Liberated, One Who Has Gone Forth, whose mind is free from inversion and dwells in complete fulfillment, having attained unsurpassed perfect awakening.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.”

]

As with the world, the arising of the world, the cessation of the world, and escape from the world; the arising of the world, the cessation of the world, the gratification in the world, the danger in the world, and escape from the world; the arising of the world, the cessation of the world, and escape from the world; the arising of the world and the path leading to the cessation of the world; the arising of the world, the cessation of the world, the path leading to the arising of the world, and the path leading to the cessation of the world; the arising of the world, the cessation of the world, the gratification in the world, the danger in the world, and escape from the world;

the arising of the world, the cessation of the world, the path leading to the arising of the world, the path leading to the cessation of the world, the gratification in the world, the danger in the world, and escape from the world.^[123]

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

SUTRA 895. THREE KINDS OF CRAVING

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 three kinds of craving. What are the three? They are craving for sensual desire, craving for form, and craving for the formless. To abandon these three kinds of craving, one should seek a Great Teacher.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.”

As with seeking a Great Teacher, so too one should seek an assisting teacher, an instructor, an extensive guide, one who ferries others across, one who extensively ferries others across, a Dharma teacher, an extensive Dharma teacher, a teacher who gives appropriate instruction, an acarya, a companion, a true good and wise friend, one who is compassionate, one who is benevolent, one who desires benefit, one who desires security, one who desires happiness, one who desires contact, one who desires thorough comprehension, one who has aspiration, one who is diligent, one who applies skillful means, one who seeks escape, one who is steadfast, one who is courageous, one who is capable, one who embraces and guides others, one who is constant, one who trains, one who is heedful, one who cultivates,

one who reflects, one who recollects, one who discerns perceptions, one who examines, one who practices the holy life, one who possesses spiritual power, one who has knowledge, one who has consciousness, one who has wisdom, one who discriminates; and one should seek the foundations of mindfulness, the right efforts, the faculties and powers, the factors of awakening and the path, calm and insight, mindfulness of the body, and right thought.

These are also explained in the same way.”^[124]

SUTRA 896. THREE TAINTS

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 three taints of existence. What are the three? They are the taint of sensual desire, the taint of existence, and the taint of ignorance. To abandon these three taints, one should seek a Great Teacher.”

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

As with seeking a Great Teacher, so too… up to seeking right thought, these are explained in the same way.^[125]

SUTRA 897. RAHULA[126]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Karanda Squirrel Sanctuary, in the city of Rajagriha. At that time, Venerable Rahula went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He said to the Buddha:

“Blessed One, how should I see and how should I know so that this conscious body of mine, together with all the characteristics of the external realm, is not recollected or conceived, and so that in their midst the taints may be completely ended?”^[127]

The Buddha said to Rahula:

“There are six internal ayatanas. What are the six? They are the ayatanas of the eye, ear, nose, tongue, body, and mind. These phenomena should be contemplated with right wisdom, completely ending all the taints, so that the mind is well liberated through right wisdom. Such a person is called an arhat: all the taints have been ended, what had to be done has been done, the burden has been fully laid down, one’s own benefit has swiftly been attained, the fetters of existence have been ended, and through right knowledge the mind is liberated.”

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

As with the six internal ayatanas, so too with the six external ayatanas, … up to and including the five skandhas, which were also taught in the same way.

SUTRA 898. THE EYE ALREADY ABANDONED

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“If a bhikkhu abandons sensual desire and craving with regard to the eye, then, once sensual desire and craving have been abandoned, the eye is said to have been abandoned and fully understood. Its roots have been severed, like the crown of a tala palm cut off, so that in the future it will become a phenomenon no longer subject to arising. As with the eye, so too with the ear, nose, tongue, body, and mind; these are also taught in the same way.”

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

As with the six internal ayatanas, so too with the six external ayatanas, … up to and including the five skandhas, which were also taught in the same way.

SUTRA 899. THE ARISING OF THE EYE

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“If, for a bhikkhu, the eye arises, abides, becomes established, and manifests, then suffering arises, illness abides, and aging and death manifest. So too, … up to and including the mind, which is also taught in the same way. If the eye ceases and disappears, suffering will come to an end, illness will cease, and aging and death will be no more, … up to and including the mind, which is also taught in the same way.”

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

As with the six internal ayatanas, so too with the six external ayatanas, … up to and including the five skandhas, which were also taught in the same way.

SUTRA 900. ATTACHMENT TO GRATIFICATION[128]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“If a bhikkhu becomes attached to and tainted by the gratification of the eye, the accompanying afflictions will arise. When the accompanying afflictions arise, he will not attain dispassion from the defilements of the mind, nor will he be able to abandon those hindrances, … up to and including the mind ayatana, which is also taught in the same way.”

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

As with the six internal ayatanas, so too with the six external ayatanas, … up to and including the five skandhas, which were also taught in the same way.

SUTRA 901. THE ESTABLISHMENT OF WHOLESOME DHARMAS[129]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“Just as all activities in the world depend upon the earth for their establishment, so too are all wholesome dharmas established in dependence upon the six internal ayatanas.”

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

As with the six internal ayatanas, so too with the six external ayatanas, … up to and including the five skandhas, which were also taught in the same way.

SUTRA 902. THE TATHAGATA[130] IS FOREMOST

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“Among beings without feet, with two feet, four feet, or many feet; with form or without form; percipient, non-percipient, neither percipient nor non-percipient—among them all, the Tathagata is foremost, … up to and including the noble precepts, which are also taught in the same way.”

SUTRA 903. THE DHARMA OF DISPASSION IS FOREMOST

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“Just as all the activities of beings in the world are established and made possible in dependence upon the earth, so too, among all conditioned and unconditioned dharmas, the Dharma of freedom from sensual desire through dispassion is foremost.”

This was taught in full in the same way, … up to and including the noble precepts, which were also taught in the same way.

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

SUTRA 904. THE DISCIPLES ARE FOREMOST

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds, in the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“Just as all beings in the world can become established only in dependence upon the earth, so too, among all beings, the community of the Tathagata’s disciples is foremost.”

This was taught in full in the same way, … up to and including the noble precepts.

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

Notes:

^[1]. Taisho, volume 31, sutras nos. 861–904. – Foguang, volume 23, sutras nos. 575–618. – Yinshun’s Collated Edition, Recitation 7, Teachings Spoken by the Tathagata: “37. The Section on the Connected Discourses,” comprising 48 sutras, nos. 12874–12921 (Taisho, nos. 861–872); “38.

The Connected Discourses on Cultivation and Realization,” comprising seventy sutras, nos. 12922–12991 (Taisho, nos. 873–891); “39. The Connected Discourses on the Ayatanas, Dhatus, and Skandhas,” comprising one hundred and eighty-two sutras, nos. 12992–13173 (Taisho, nos. 892–901), and the first sutra of “40. The Connected Discourses on Unshakable Purity,” nos. 13174–13173. – Japanese Translation, volume 28 (second half), Recitation 5, Recitation on the Path, “The Connected Discourses on the Devas” (including the four connected discourses in Yinshun’s Collated Edition), divided into thirteen chapters and comprising forty-three sutras, nos. 12685–12955 (Taisho, nos. 861–904).

Cf. A. 3.70. Uposathaṅga.

^[2]. Tuṣita 兜率陀. Pāli: Tusita.

^[3]. As in Sutra 861.

^[4]. Heaven of Delight in Creation 化樂天. Pāli: Nimmānarati.

^[5]. Heaven of Mastery over the Creations of Others 他化自在天. Pāli: Paranimmitavasavattī.

^[6]. The base text reads: “abandon the remainder” 捨離餘; something may be missing. The complete phrase is: “abandon all remaining existence” 捨離一切有餘. See Sutra 867.

^[7]. One Who Attains Parinirvana in the Intermediate State 中般涅槃. Pāli: antarāparinibbayī.

^[8]. One Who Attains Parinirvana upon Rebirth 生般涅槃. Pāli: upabaccaparinibbayī.

^[9]. One Who Attains Parinirvana with Effort 有行般涅槃. Pāli: sasaikhāraparinibbayī (one who attains parinirvana through exertion).

^[10]. One Who Attains Parinirvana without Effort 無行般涅槃. Pāli: asaṅkhāraparinibbayī.

^[11]. One Who Attains Parinirvana by Going Upstream 上流般涅槃. Pāli: uddhaṃsoto hoti akaniṭṭha-gāmā (one who goes upstream to the ultimate destination).

^[12]. Great Brahmā Heaven 大梵天. Pāli: Mahābrahamā.

^[13]. Heaven of the Ministers of Brahmā 梵輔天. Pāli: Brahmapurohita.

^[14]. Heaven of the Retinue of Brahmā 梵身天. Brahmakāyikā.

^[15]. One Who Attains Parinirvana without Effort 無行般涅槃. Pāli: asaṅkhāraparinibbayī.

^[16]. Heaven of Radiant Light by Its Own Nature 自性光音天. Pāli: Ābhassara.

^[17]. Heaven of Immeasurable Light 無量光天. Pāli: Appamāṇābha.

^[18]. Heaven of Limited Light 少光天. Pāli: Parittābha.

^[19]. The character “form” is absent from the original text and has been supplied according to the Song, Yuan, and Ming editions.

^[20]. Heaven of Universal Purity 遍淨天. Pāli: Subhakiṇṇā.

^[21]. Heaven of Immeasurable Purity 無量淨天. Pāli: Appamāṇasubha.

^[22]. Heaven of Limited Purity 少淨天. Pāli: Parittasubha.

^[23]. Purity of mindfulness 淨念, also called internal equanimous purity or internal purity. See the Abhidharmakośa, T.29, p. 146c.

^[24]. Heaven Where the Nature of the Cause Bears True Fruit 因性果實天. Pāli: Vehapphala (Heaven of Abundant Fruit).

^[25]. Heaven of the Birth of Merit 福生天. Pāli: Puññapasavana.

^[26]. Heaven of Limited Merit 少福天, namely the Cloudless Heaven 無雲天 (Pāli: anabbhaka). See the Abhidharmakośa, T.29, p. 41a.

^[27]. Pāli, S. 32.1. Desanā.

^[28]. Wind-Cloud Devas 風雲天. Pāli: valāhakāyika deva (Cloud Devas, devas of the clouds).

^[29]. Flame-and-Lightning Devas, Thunder Devas, Rain Devas, Fair-Weather Devas, Cold Devas, and Heat Devas 焰電天,雷震天,雨天,晴天,寒天,熱天. Cf. Pāli, S. 32.53. Sītavalāhaka, Cold-Cloud Devas, devas of cold; 54. Uṇhavalāka, Heat-Cloud Devas, devas of heat; 55. Abbhavalāhaka, Dark-Cloud Devas, devas of darkness; 56. Vātavalāhaka, Wind-Cloud Devas, devas of wind; 57. Vassavalāhaka, devas of rain.

^[30]. The summary comprises twenty sutras (according to Yinshun).

^[31]. A parasol-shaped cover for a lamp.

^[32]. The bhikkhu Julin 拘鄰比丘, namely Kauṇḍinya. Pāli: Aññā-Koṇḍañña.

^[33]. Śakra Devānām Indra 釋提桓因. Pāli: Sakko devānaṃ Indo

^[34]. Trật-lật-đế-la-sắc-tra-la 袟栗帝羅色吒羅, that is, Đê-đầu-lại-tra. Pāli: Dhataraṭṭha, the Heavenly King Who Upholds the Nation.

^[35]. Tỳ-lâu-lặc-ca 毘樓勒迦. Pāli: Virūḷhaka, the Heavenly King of Increase and Growth.

^[36]. Tỳ-lâu-bặc-xoa 毘樓匐叉. Pāli: Virūpakka, the Heavenly King of Wide Vision.

^[37]. Tỳ-sa-môn 毘沙門. Pāli: Vessavaṇa, the Heavenly King of Great Learning.

^[38]. The Ấn Thuận compilation, “38. The Saṃyukta on Cultivation and Realization,” comprises seventy sutras. (The Taishō edition has nineteen sutras, 873–891.) Sutra 873, Four Types of Training. Pāli, A. 4.7. Sobheti; cf. №125(27.7).

^[39]. Eloquence 才辯. Pāli: viyatta, capable, intelligent.

^[40]. Fearlessness 無畏, that is, having nothing to fear. Pāli: visārada, confident, without hesitation.

^[41]. Practicing the Dharma in accordance with the Dharma 行法次法向. Pāli: dhammassa hoti anudhammacārī, one who practices in conformity with the Dharma.

^[42]. An ornament to the Sangha 僧好, an ornament within the Sangha 僧中好, a virtuous assembly 善眾. Pāli: saṅghasobhaṇa, one who shines within the Sangha.

^[43]. The summary contains eight sutras.

^[44]. Cf. Pāli, It. 74. Putta.

^[45]. A child who takes after the parent 隨生子. Pāli: anujāta, a child like the father; equal to the father.

^[46]. A child superior by birth 勝生子, or one of superior birth. Pāli: atijāta, a child better than the father.

^[47]. A child inferior by birth 下生子. Pāli: avajāta, an inferior child.

^[48]. Compare S. 49.1–12. Gaṅgā-peyyāla.

^[49]. Right abandoning 正斷. Pāli: sammappadhāna, right effort. The Chinese version reads pahāna, “abandoning,” instead of padhāna, “striving.” Cf. D. 33. Saṅgīti, which distinguishes four sammappadhānā (four right efforts) from four padhānāni (four strivings).

^[50]. See the explanation in Sutra 877.

^[51]. See n. 49, Sutra 875.

^[52]. See the explanation in Sutra 877.

^[53]. Abandoning 斷. Pāli: pahāna-padhāna, striving to abandon.

^[54]. Generating desire 生欲; Pāli: chandaṃ janeti, one arouses aspiration or resolve.

^[55]. Means 方便 is understood here as effort, not as skillful means. Pāli: vāyamati, one makes an effort.

^[56]. Diligent exertion 精勤, that is, vigor. Pāli: viriyaṃ ārabhati.

^[57]. Taking hold 攝受. Pāli: citaṃ paggaṇhāti padahati, one firmly holds the mind and urges it onward.

^[58]. These are called the four right efforts, Pāli: cattāro sammappadhānā; see n. 47, Sutra 875. Compare D. 33. Saṅgīti: katamañc’āvuso pahāna-padhānaṃ? Idh’ āvuso bhikkhu uppannaṃ kāma-vitakkaṃ nādhivāseti pajahati vinodeti …, “Here, bhikkhu, when a thought of sensual desire has arisen, one does not admit it, but abandons it and dispels it.”

^[59]. The striving of restraint 律儀斷. Pāli: saṃvara-padhāna, striving to guard and restrain.

^[60]. Compare D.33: katamañ c’ āvuso saṃvara-padhānaṃ: Id ‘āvuso bhikkhu cakkhunā rūpaṃ dsvā na nimittaggāhī hoti …, “What is the striving of restraint? Having seen a form with the eye, a bhikkhu does not grasp its signs…”

^[61]. The striving of preservation 隨護斷. Pāli: anurakkhaṇā-padhāna, striving to preserve.

^[62]. Cf. D.33: katamañ c’ āvuso anurakkhaṇa-padhānaṃ? Id’ āvuso bhikkhu uppannaṃ bhaddaṃ samādhi-nimittaṃ anurakkahti… “What is the striving of preservation? A bhikkhu preserves a wholesome sign of concentration that has arisen…”

^[63]. The striving of cultivation 修斷. Pāli: bhāvana-padhāna, striving to cultivate.

^[64]. Cf. D.33: (…) Idh’ āvuso bhikkhu sati-saṃbojjhaṅgaṃ bhāveti…, “Here, a bhikkhu cultivates the enlightenment factor of mindfulness…”

^[65]. See n. 60, Sutra 877.

^[66]. See n. 62, Sutra 877.

^[67]. See n. 64, Sutra 877.

^[68]. The summary contains nine sutras.

^[69]. Heedfulness 不放逸. Pāli: appamāda.

^[70]. The summary contains five sutras.

^[71]. Pāli, S. 49.13–22. Appamāda-vagga.

^[72]. Câu-tỳ-đà-la 俱毘陀羅. Pāli: koviḷāra, a type of dark ebony or black agarwood.

^[73]. Già-thi 伽尸. Pāli: Kāsi, a place-name; one of the sixteen great kingdoms in the Buddha’s time, renowned for producing cloth.

^[74]. Golden-winged bird 金翅鳥. Pāli: garuḍa.

^[75]. Heavenly King Tú-diệm-ma 宿焰摩天王. Pāli: Suyama-devarājā.

^[76]. Heavenly King Đâu-suất-đà 兜率陀天王. Pāli: Tusita-devarājā.

^[77]. Heavenly King Thiện Hóa Lạc 善化樂天王. Pāli: Sunimmita-devarājā.

^[78]. Divine Son Thiện Tha Hóa Tự Tại 善他化自在天子. Pāli: Suparanimmtavasavatta-devaputta.

^[79]. The original Chinese has tát-la 薩羅. Pāli: sara, a lake or pond.

^[80]. The original Chinese has A-nậu-đại tát-la 阿耨大薩羅. Pāli: Anotatta-sara.

^[81]. The great rivers: Hằng hà 恒河, Tân-đầu 新頭, Bác-xoa 搏叉, and Tư-đà 司陀. In Pāli, respectively: Gaṅgā, Sindhū, Vaggu (?), Sīdī (?).

^[82]. La-hầu-la, lord of the asuras 羅[目*侯]羅阿修羅. Pāli: Rāhu-asurinda.

^[83]. King Đảnh Sanh 頂生王. Pāli: Muddhāvasitta-rājā.

^[84]. Noble element 聖界. Pāli: ariya-dhātu (?)

^[85]. Pāli, S. 34. Jhānasaưyutta.

^[86]. Four kinds of meditators 四種禪. Pāli: cattāto jhayī, four classes of meditators.

^[87]. Skilled in concentration 三昧善. Pāli: samādhismiṃ samādhikusalo, skilled in concentration while in concentration. The Aṭṭhakathā explains this as skill in discerning the factors of jhāna within the jhānas.

^[88]. Not skilled in attainment 非正受善. Pāli: na samādhismiṃ samāpattikusalo, not skilled in entering attainment within concentration. The Aṭṭhakathā explains: after gladdening the mind and making it pliant, one is nevertheless unable to enter jhāna.

^[89]. Skilled in abiding in concentration but not skilled in abiding in attainment 住三昧善非住正受善. Pāli: samādhismiṃ samādhikusalo na samādhismiṃ ṭhitikusalo, skilled in concentration while in concentration, but not skilled in dwelling for a long time in concentration.

^[90]. Chinese: not skilled in emerging from attainment 非正受起善. Pāli: na samādhismiṃ vuṭṭhanākusalo, not skilled in emerging from concentration.

^[91]. Skilled concerning the time for concentration but not skilled concerning the time for attainment 三昧時善非正受時善. Pāli: samādhismiṃ samādhikusalo na samādhismiṃ kallitakusalo, skilled in concentration while in concentration, but not skilled in adaptability within concentration. The Aṭṭhakathā explains: na samādhismiṃ kallitakusalo’ti cittaṃ hāsetvā nā kallaṃ kātuṃ akusalo, “Not skilled in adaptability within concentration” means that, after gladdening the mind, one is not skilled in making the mind adaptable. The Chinese version reads kāla, “time,” instead of kalla, “adaptability” (also understood as ease).

^[92]. Not skilled in the domain of attainment 非正受處善. Pāli: na samādhismiṃ gocarakusalo, not skilled in the sphere of activity within concentration.

^[93]. Pāli (S.34.8): Samādhismiṃ sakkaccakārī hoti, one applies oneself earnestly in concentration. The commentary states: jhānaṃ appetuṃ sakkaccakārī hoti, one applies oneself earnestly to attain absorption in concentration. The Chinese version understands sakkaccakārī as “to reverently perform homage (= to welcome).”

^[94]. Chinese: arrival at attainment 正受來. Pāli (S.34.7): na samādhismiṃ abhinīhārakusalo, not skilled in directing the mind within concentration. The commentary states: kammaṭṭhānaṃ visesa bhāgiyatāya abhinīharituṃ akusalo, not skilled in directing the meditation subject toward higher attainment.

^[95]. Chinese: skilled in what is bad and not concentration 非三昧悪善. Cf. perhaps Pāli (S.34.10): samādhismiṃ samādhikusalo hoti na samādhismiṃ sappāyakārī, one is skilled in concentration while in concentration but does not act in a way conducive to concentration.

^[96]. The corresponding Pāli cannot be identified for many passages.

^[97]. Pāli, A. 3.58. Tīkaṇṇa.

^[98]. Pāli: aññathākho, brāhmaịa, brāhmaṇā brahmaṇam tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī ti, “The threefold knowledge in the Noble One’s Dharma and discipline differs from the threefold knowledge of the brahmins as proclaimed by the brahmins.” See Sutra 886 below.

^[99]. Pāli, A. 3.58. Tīkaṇṇa; 3.59. Jāṇussoni.

^[100]. Pāli, A. 3.58. Tikaṇṇa.

^[101]. Pāli version: tikaṇo brāhmaṇo, the brahmin Tikaṇiaa (three ears).

^[102]. Pāli: tevijjā brāhmaṇā.

^[103]. Chinese: 父母具相. Pāli: ubhto sujāto mātito ca pitito ca, of good lineage on both the mother's and father's sides (purebred).

^[104]. Chinese: 無諸瑕穢. Pāli: akkhitto, of unmixed lineage.

^[105]. Chinese: 歷世本末. Pāli: itihāsa, ancient lore.

^[106]. Chinese: 此五種記, possibly erroneous. Pāli: (itihāsa) pañcamānaṃ, the fifth is ancient lore. The preceding four branches are: tiṇṇaṃ vedānaṃ: the three collections of the Vedas; nighaiḍu: vocabulary (Chinese: names of classes of things); ketubha: a treatise on ritual (Chinese: distinctions among the categories of the myriad things?); akkharabheda: analysis of phonology (Chinese: classification of combinations and divisions of letters).

^[107]. Korean edition: 真要.

^[108]. 等起; Pāli: samuṭṭhāna, appearance, origination, the original motive force that gives rise to something.

^[109]. Pāli, S. 43.11–43. Maggena, etc.

^[110]. Path leading to the unconditioned 無為道跡. Pāli: asaṅkhatagāmimagga, the path leading to the unconditioned.

^[111]. Summary: eight sutras.

^[112]. On the tip of a hair. Pāli, S. 13. Abhisamayasaṃyutta.

^[113]. Chinese: 正無間等; see n. 67 to Sutra 23.

^[114]. The summary contains eight sutras.

^[115]. Yinshun, Combined Edition, Saṃyukta 39, “Saṃyukta on Entry, Dhatus, and Skandhas,” Taishō sutras 892–901. —Taishō 892; Pāli: S. 25. Okkantasaṃyuttaṃ.

^[116]. Faith-follower 信行, that is, one who follows through faith. Pāli: saddhānusārin.

^[117]. Chinese: 離生. The Pāli is unclear. Compare Sn. 371: saddho sutavā niyāmadassī, endowed with faith, learning, vision, and freedom from birth. Concerning the meaning of the stage of freedom from birth, which transcends the stage of an ordinary person, see the Abhidharmakośa, p. 40c.

^[118]. Dharma-follower 法行, or one who follows the Dharma 隨法行. Pāli: dhammānusārin.

^[119]. The summary contains nine sutras.

^[120]. Five kinds of seeds.

^[121]. The summary contains ten sutras.

^[122]. Pāli, A. 4.23. Loka.

^[123]. The summary contains eight sutras.

^[124]. The summary contains fifty sutras.

^[125]. The summary contains fifty sutras.

^[126]. Compare Pāli, S. 18. Rāhulasaṃyutta. See Sutras 198–200.

^[127]. Compare Pāli, S. 13.11. Anusaya.

^[128]. Delighting in the sweet taste.

^[129]. Establishing wholesome dharmas.

^[130]. Pāli, S. 45.139. Tathāgata. Cf. A. 4.34. Pasāda.