雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 343. PHÙ-DI[1]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha. At that time, the Venerable Bhikkhu Phù-di^[2] was staying on Mount Gṛdhrakūṭa. Then a large group of non-Buddhist renunciants came to the Venerable Phù-di. They exchanged greetings and courteous wishes with him. After exchanging greetings and courteous wishes, they sat to one side and said to the Venerable Phù-di:

“We have something we wish to ask. Does the Venerable have time to answer us?”

The Venerable Phù-di said to the non-Buddhist renunciants:

“Ask whatever you wish, and I shall answer you.”

The non-Buddhist renunciants then asked the Venerable Phù-di:

“Are pleasure and pain created by oneself?”[3

The Venerable Phù-di replied:

“Non-Buddhist renunciants, as to the statement, ‘Pleasure and pain are created by oneself,’ the Blessed One has said, ‘I do not affirm this^[4].’”

They asked again:

“Are pleasure and pain created by another?”

He replied:

“As to the statement, ‘Pleasure and pain are created by another,’ the Blessed One has said, ‘I do not affirm this.’”

They asked again:

“Are pleasure and pain created both by oneself and by another?”

He replied:

“As to the statement, ‘Pleasure and pain are created both by oneself and by another,’ the Blessed One has said, ‘I do not affirm this.’”

They asked again:

“Are pleasure and pain created neither by oneself nor by another, but produced without a cause?”

He replied:

“As to the statement, ‘Pleasure and pain are created neither by oneself nor by another, but are produced without a cause,’ the Blessed One has said, ‘I do not affirm this.’”

The non-Buddhist renunciants asked again:

“How is this, Venerable Phù-di? When we asked whether pleasure and pain are created by oneself, you said that this is not affirmed. When we asked whether pleasure and pain are created by another, you said that this is not affirmed. When we asked whether pleasure and pain are created both by oneself and by another, you said that this is not affirmed. When we asked whether pleasure and pain are created neither by oneself nor by another, but produced without a cause, you said that this is not affirmed. How, then, does the ascetic Gautama now say that pleasure and pain arise?”

The Venerable Phù-di replied:

“Non-Buddhist renunciants, the Blessed One teaches that pleasure and pain arise through dependent origination.”

When the non-Buddhist renunciants heard what the Venerable Phù-di had said, their minds were displeased. They criticized him and then departed.

At that time, the Venerable Śāriputra was sitting beneath the shade of a tree not far from the Venerable Phù-di. When the Venerable Phù-di knew that the non-Buddhist renunciants had departed, he went to the Venerable Śāriputra, and the two exchanged greetings and courteous wishes. After exchanging courtesies, the Venerable Phù-di related in full to the Venerable Śāriputra the questions asked by the non-Buddhist renunciants:

“By answering in this way, have I avoided the fault of misrepresenting the Blessed One? Have I spoken in accordance with his teaching? Have I spoken in accordance with the Dharma? Have I spoken in conformity with the Dharma and practiced the Dharma? Will others who come to debate the Dharma be unable to challenge and criticize me?”

The Venerable Śāriputra said:

“Venerable Phù-di, what you said accords precisely with the Buddha’s teaching. You did not misrepresent the Tathāgata. You spoke as the Buddha has spoken, spoke in accordance with the Dharma, practiced the Dharma, and expounded the Dharma. Others who come to debate its meaning will be unable to challenge or rebuke you. Why is this? Because the Blessed One teaches that pleasure and pain arise through dependent origination.

“Venerable Phù-di, when those ascetics and brahmins ask whether pleasure and pain are created by oneself, that view also arises through dependent origination. If one were to say that it does not arise through dependent origination, that would be impossible. The views that pleasure and pain are created by another, created by oneself and another, created neither by oneself nor by another, or produced without a condition all likewise arise through dependent origination. If one were to say that they do not arise through dependent origination, that would be impossible.

“Venerable Phù-di, when those ascetics and brahmins say that pleasure and pain are created by oneself, these also arise conditioned by contact. If one were to say that they do not arise from contact, that would be impossible. The views that pleasure and pain are created by another, created by oneself and another, created neither by oneself nor by another, or produced without a cause also arise conditioned by contact. If one were to say that they do not arise from contact, that would be impossible.”

At that time, the Venerable Ānanda was sitting beneath the shade of a tree not far from the Venerable Śāriputra and heard the Venerable Śāriputra and the Venerable Phù-di discussing these matters. Having heard them, he rose from his seat, went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He then reported in full to the Blessed One the discussion between the Venerable Śāriputra and the Venerable Phù-di.

The Buddha said to Ānanda:

“Excellent! Excellent, Ānanda! When someone came to question the Venerable Śāriputra, he was able to answer appropriately. Excellent! Because Śāriputra possesses the wisdom to respond according to the occasion, when someone came to question him, he was immediately able to answer appropriately. If someone questions my śrāvakas, they too should answer appropriately, just as Śāriputra did.

“Ānanda, formerly, when I was staying on the mountain at the Abode of the Seers in Rājagṛha, a group of non-Buddhist renunciants came and questioned me using the same tenor, the same words and phrases, and the same meaning. For their sake, I answered them with this tenor, these words and phrases, and this meaning, just as the Venerable Śāriputra has said.

“Ānanda, if ascetics and brahmins maintain that pleasure and pain are created by oneself, I go to them and ask: ‘Do you truly say that pleasure and pain are created by oneself?’ They reply: ‘That is what I say.’ I then say to them: ‘You may firmly cling to this proposition as true and regard everything else as foolish and false, but I do not accept it. Why? Because I teach the arising of pleasure and pain in a manner altogether different from this.’ If they ask me, ‘How does Gautama teach that the arising of pleasure and pain is different?’ I reply, ‘Pleasure and pain arise through dependent origination.’ Likewise, if they say, ‘Pleasure and pain are created by another, created by oneself and another, created neither by oneself nor by another,

or produced without a cause,’ I also go to them and speak as above.”

The Venerable Ānanda said to the Buddha:

“I understand the meaning just explained by the Blessed One. Because there is birth, there are aging and death; it is not through any other condition that, because there is birth, there are aging and death. And so on, because there is ignorance, there are formations; it is not through any other condition that, because there is ignorance, there are formations. When ignorance ceases, formations cease; and so on, when birth ceases, aging, illness, death, sorrow, lamentation, pain, and distress also cease, and this entire great mass of suffering ceases.”

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

SUTRA 344. CÂU-HI-LA[5]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha. At that time, the Venerable Śāriputra and the Venerable Mahā Câu-hi-la were staying on Mount Gṛdhrakūṭa. In the afternoon, after emerging from meditative seclusion, the Venerable Câu-hi-la went to the Venerable Śāriputra, and they exchanged greetings. After exchanging greetings, he sat to one side and said to the Venerable Śāriputra:

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

The Venerable Śāriputra said to the Venerable Mahā Câu-hi-la:

“Good sir, ask as you wish. If I know the answer, I shall reply.”

The Venerable Mahā Câu-hi-la said to the Venerable Śāriputra:

“Through the accomplishment of what qualities in this Dharma and discipline is a learned noble disciple said to possess perfect right view^[6], to have attained direct vision, to have attained unshakable faith in the Buddha^[7], to have entered deeply into the True Dharma, to have reached this True Dharma, and to have awakened to this True Dharma?”

Venerable Sariputra said to Venerable Maha Kotthita:

“A learned noble disciple knows unwholesome qualities as they really are, knows the roots of the unwholesome as they really are, knows wholesome qualities as they really are, and knows the roots of the wholesome as they really are.

“What does it mean to know unwholesome qualities as they really are? Unwholesome actions of body, speech, and mind are called unwholesome qualities. This is how one knows unwholesome qualities as they really are.

“What does it mean to know the roots of the unwholesome as they really are? There are three unwholesome roots: greed is an unwholesome root, hatred is an unwholesome root, and delusion is an unwholesome root. These are called the roots of the unwholesome. This is how one knows the roots of the unwholesome as they really are.

“What does it mean to know wholesome qualities as they really are? Wholesome actions of body, speech, and mind are called wholesome qualities. This is how one knows wholesome qualities as they really are.

“What does it mean to know the roots of the wholesome as they really are? The three wholesome roots are non-greed, non-hatred, and non-delusion. These are called the three wholesome roots. This is how one knows the roots of the wholesome as they really are.

“Venerable Maha Kotthita, when a learned noble disciple thus knows unwholesome qualities as they really are, knows wholesome qualities as they really are, knows the roots of the unwholesome as they really are, and knows the roots of the wholesome as they really are, then in this Dharma and discipline he possesses perfect right view and has attained direct vision; he has attained unshakable faith in the Buddha, entered deeply into the True Dharma, reached this True Dharma, and awakened to this True Dharma.”

Venerable Maha Kotthita said to Venerable Sariputra:

“Are these the only qualities, or are there still other qualities?”

Venerable Sariputra replied:

“There are. A learned noble disciple knows nutriment as it really is, knows the arising of nutriment as it really is, knows the cessation of nutriment as it really is, and knows the path leading to the cessation of nutriment as it really is.

“What does it mean to know nutriment as it really is? There are four kinds of nutriment: first, coarse edible nutriment; second, the subtle nutriment of contact; third, the nutriment of mental volition; and fourth, the nutriment of consciousness^[8]. These are called nutriment. This is how one knows nutriment as it really is.

“What does it mean to know the arising of nutriment as it really is? Craving for future existence, accompanied by delight and lust, seeking delight here and there^[9], is called the arising of nutriment. This is how one knows the arising of nutriment as it really is.

“What does it mean to know the cessation of nutriment as it really is? The complete abandoning without remainder of craving for future existence, accompanied by delight and lust, seeking delight here and there—relinquishing it, releasing it, bringing it to an end, becoming dispassionate toward it, extinguishing it, and bringing it to stillness—is called the cessation of nutriment. This is how one knows the cessation of nutriment as it really is.

“What does it mean to know the path leading to the cessation of nutriment as it really is? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the path leading to the cessation of nutriment. This is how one knows the path leading to the cessation of nutriment as it really is.

“When a learned noble disciple thus knows nutriment as it really is, knows the arising of nutriment as it really is, knows the cessation of nutriment as it really is, and knows the path leading to the cessation of nutriment as it really is, then in this Dharma and discipline he possesses perfect right view and has attained direct vision; he has attained unshakable faith in the Buddha, entered deeply into the True Dharma, reached this True Dharma, and awakened to this True Dharma.”

Then Venerable Maha Kotthita asked Venerable Sariputra:

“Are these the only qualities, or are there still other qualities?”

Venerable Sariputra said to Venerable Maha Kotthita:

“There are still other qualities. A learned noble disciple knows the taints^[10] as they really are, knows the arising of the taints as it really is, knows the cessation of the taints as it really is, and knows the path leading to the cessation of the taints as it really is.

“What does it mean to know the taints as they really are? There are three kinds of taints: the taint of sensual desire, the taint of existence, and the taint of ignorance^[11]. These are called the taints. This is how the presence of the taints should be known as it really is.

“What does it mean to know the arising of the taints as it really is? With the arising of ignorance comes the arising of the taints. This is how one knows the arising of the taints as it really is.

“What does it mean to know the cessation of the taints as it really is? With the cessation of ignorance comes the cessation of the taints. This is how one knows the cessation of the taints as it really is.

“What does it mean to know the path leading to the cessation of the taints as it really is? It is the Noble Eightfold Path, as stated above. This is how one knows the path leading to the cessation of the taints as it really is.

“When a learned noble disciple thus knows the taints as they really are, knows the arising of the taints as it really is, knows the cessation of the taints as it really is, and knows the path leading to the cessation of the taints as it really is, then in this Dharma and discipline he possesses perfect right view and has attained direct vision; he has attained unshakable faith in the Buddha, entered deeply into the True Dharma, reached this True Dharma, and awakened to this True Dharma.”

Venerable Maha Kotthita asked Venerable Sariputra:

“Are these the only qualities, or are there still other qualities?”

Venerable Sariputra said to Venerable Maha Kotthita:

“There are still other qualities. A learned noble disciple knows suffering as it really is, knows the arising of suffering as it really is, knows the cessation of suffering as it really is, and knows the path leading to the cessation of suffering as it really is.

“What does it mean to know suffering as it really is? Birth is suffering, aging is suffering, illness is suffering, death is suffering, separation from what is loved is suffering, meeting with what is hated is suffering, and not obtaining what one desires is suffering. In brief, the five clinging skandhas are suffering. This is called suffering. This is how one knows suffering as it really is.

“What does it mean to know the arising of suffering as it really is? Craving for future existence, accompanied by delight and lust, seeking delight here and there, is called the arising of suffering. This is how one knows the arising of suffering as it really is.

“What does it mean to know the cessation of suffering as it really is? The complete elimination without remainder of craving for future existence, accompanied by delight and lust, seeking delight here and there, up to and including its stilling, is called the cessation of suffering. This is how one knows the cessation of suffering as it really is.

“What does it mean to know the path leading to the cessation of suffering as it really is? It is the Noble Eightfold Path, as stated above. This is called the path leading to the cessation of suffering. This is how one knows the path leading to the cessation of suffering as it really is.

“When a learned noble disciple thus knows suffering as it really is, knows the arising of suffering as it really is, knows the cessation of suffering as it really is, and knows the path leading to the cessation of suffering as it really is, then the noble disciple, in this Dharma and discipline^[12], possesses perfect right view and has attained direct vision; he has attained unshakable faith in the Buddha, entered deeply into the True Dharma, reached this True Dharma, and awakened to this True Dharma.”

Again he asked Venerable Sariputra:

“Is this the only teaching, or are there still other teachings?”

Venerable Sariputra replied:

“There is still another Dharma. A learned noble disciple knows aging-and-death as it really is, knows the arising of aging-and-death as it really is, knows the cessation of aging-and-death as it really is, and knows the path leading to the cessation of aging-and-death as it really is. It is as stated previously in the Discourse on Analysis.

“What is knowing the arising of aging-and-death as it really is? With the arising of birth, aging-and-death arises; with the cessation of birth, aging-and-death ceases… The path leading to the cessation of aging-and-death is the Noble Eightfold Path, as previously stated. A learned noble disciple knows this aging-and-death as it really is… up to knowing the path leading to the cessation of aging-and-death as it really is. Thus, within this Dharma and discipline^[13], the noble disciple is fully endowed with right view and has accomplished direct vision; has accomplished unwavering faith in the Buddha, penetrated the True Dharma, attained this True Dharma, and awakened to this True Dharma.”

“So too with birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and formations. A noble disciple knows formations as they really are, the arising of formations, the cessation of formations, and the path leading to the cessation of formations.

“What is knowing formations as they really are? There are three kinds of formation: bodily formation, verbal formation, and mental formation. This is knowing the existence of formations as it really is.

“What is knowing the arising of formations as it really is? With the arising of ignorance, formations arise. This is knowing the arising of formations as it really is.

“What is knowing the cessation of formations as it really is? With the cessation of ignorance, formations cease. This is knowing the cessation of formations as it really is.

“What is knowing the path leading to the cessation of formations as it really is? It is the Noble Eightfold Path, as previously stated.

“Venerable Maha-Kotthita, this is called a noble disciple who knows formations as they really are, knows the arising of formations as it really is, knows the cessation of formations as it really is, and knows the path leading to the cessation of formations as it really is; who, within this Dharma and discipline^[14], is fully endowed with right view and has accomplished direct vision; has accomplished unwavering faith in the Buddha, penetrated the True Dharma, attained this True Dharma, and awakened to this True Dharma.”

Venerable Maha-Kotthita again asked Venerable Sariputra:

“Are these the only teachings, or are there still other teachings?”

Venerable Sariputra replied:

“Venerable Maha-Kotthita, what are you pursuing? In the end, you will still be unable to reach the ultimate limit of all discourses or arrive at their furthest boundary! If a noble disciple has abandoned ignorance and wisdom has arisen, what more need is there to seek?”

When their discussion had ended, the two noble ones each returned to his own dwelling.

DISCOURSE 345. ARISING THROUGH NUTRIMENT^[15]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Karanda grounds near Rajagriha. At that time, the Blessed One said to Venerable Sariputra:

“As I taught regarding Ajita’s questions in the Parayana^[16], in verse:

One who has comprehended the categories of Dharma^[17],

One accomplished in all fields of training^[18],

Complete in deportment and conduct—

Explain the distinctions for me.

“Sariputra, what is training? What are the categories of Dharma^[19]?”

At that time, Venerable Sariputra remained silent and did not answer. The second and third times, he likewise remained silent.

The Buddha said:

“Sariputra, the existent entity^[20]!”

Venerable Sariputra addressed the Buddha:

“Blessed One, the existent entity! Blessed One, a bhikkhu becomes disenchanted with the existent entity^[21], becomes dispassionate toward it, and inclines toward its cessation. It arises through the arising of nutriment. The bhikkhu becomes disenchanted with nutriment, becomes dispassionate toward it, and inclines toward its cessation; this is called the cessation of the existent entity. Having awakened to the fact that with the cessation of nutriment the existent entity ceases, this bhikkhu becomes disenchanted, becomes dispassionate, and inclines toward cessation. This is called training.

“Again, Sariputra, the existent entity!”

Venerable Sariputra addressed the Buddha:

“Blessed One, the existent entity! Blessed One, if a bhikkhu becomes disenchanted with the existent entity, becomes dispassionate toward it, brings it to cessation, gives rise to no taints, and is well liberated in mind, then he understands that it arises through the arising of nutriment. Having awakened to the fact that with the cessation of nutriment the existent entity ceases, this bhikkhu becomes disenchanted, becomes dispassionate, brings it to cessation, gives rise to no taints, and is well liberated in mind. This is called a category of Dharma.”

The Buddha said to Sariputra:

“So it is, so it is! Just as Sariputra has said, when a bhikkhu becomes disenchanted with the existent entity, becomes dispassionate toward it, and brings it to cessation, this is called a category of Dharma.”

Having spoken thus, the Blessed One rose and entered his meditation chamber. Venerable Sariputra, knowing that the Blessed One had departed, shortly afterward said to the bhikkhus:

“Venerable ones, because I could not clearly understand the Blessed One’s first question, I remained silent. After a while, the Blessed One graciously questioned me again, and I was then able to explain its meaning in this way. If the Blessed One were to question me again about this meaning for one day and one night, or even for seven days and nights, using different phrases and different expressions, I could likewise explain and expound this meaning for seven days and nights, using different phrases and different expressions.”

At that time, several bhikkhus went to the Buddha, bowed their heads at the Buddha’s feet, then withdrew and stood to one side. They addressed the Buddha:

“Blessed One, Venerable Sariputra has spoken of something extraordinary and unprecedented. Before the great assembly, he uttered a lion’s roar: ‘I was unable to answer the Blessed One’s first question because I could not clearly understand it. Thus, even though he questioned me three times, I remained silent and could not answer. Later, the Blessed One graciously questioned me again, and I was then able to explain it. If the Blessed One were to question me again about its meaning for one day and one night, or even throughout seven days and nights, using different phrases and different expressions, I could explain it for seven days and nights, using different phrases and different expressions.’”

The Blessed One told the bhikkhus:

“Indeed, if I were to question him again about its meaning for one day and one night, or even for seven days and nights, using different phrases and different expressions, the bhikkhu Sariputra would be able to explain the meaning of what was asked for as long as seven days and nights, using different phrases and different expressions. Why is this? Because the bhikkhu Sariputra has skillfully entered the realm of Dharma.”

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

DISCOURSE 346. THREE DHARMAS^[22]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Karanda grounds near Rajagriha. At that time, the Blessed One told the bhikkhus:

“There are three phenomena that the world does not love, does not wish to contemplate, and finds displeasing. What are the three? They are aging, illness, and death.

If these three phenomena—unlovable, unwelcome to contemplate, and displeasing—did not exist in the world, the Tathagata, the Worthy One, the Perfectly Enlightened One, would not appear in the world; nor would the world know the true Dharma and discipline realized and proclaimed by the Tathagata, the Worthy One, the Perfectly Enlightened One. Because these three phenomena—aging, illness, and death—which are unlovable, unwelcome to contemplate, and displeasing, exist in the world, the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world; and the world knows the true Dharma and discipline realized and proclaimed by the Tathagata, the Worthy One, the Perfectly Enlightened One.

“Because three dharmas have not yet been abandoned, one cannot be freed from aging, illness, and death. These three dharmas are greed, anger, and delusion.

“Furthermore, because three dharmas have not yet been abandoned, one cannot be freed from greed, anger, and delusion. These three dharmas are identity view, attachment to precepts and observances, and doubt.”

“Furthermore, because three qualities have not yet been abandoned, one cannot be free from identity view, attachment to precepts and observances, and doubt. These three qualities are improper attention, association with wrong paths, and mental indolence.

“Furthermore, because three qualities have not yet been abandoned, one cannot be free from improper attention, association with wrong paths, and mental indolence. These three qualities are loss of mindfulness^[23], lack of right comprehension, and a distracted mind.

“Furthermore, because three qualities have not yet been abandoned, one cannot be free from loss of mindfulness, lack of right comprehension, and a distracted mind. These three qualities are restlessness^[24], lack of restraint, and failure to train in the precepts.

“Furthermore, because three qualities have not yet been abandoned, one cannot be free from restlessness, lack of restraint, and failure to train in the precepts. These three qualities are lack of faith, intractability, and laziness.

“Furthermore, because three qualities have not yet been abandoned, one cannot be free from lack of faith, intractability, and laziness. These three qualities are not wishing to see the noble ones, not wishing to hear the Dharma, and always seeking out the faults of others.

“Furthermore, because three qualities have not yet been abandoned, one cannot be free from not wishing to see the noble ones, not wishing to hear the Dharma, and delighting in seeking out the faults of others. These three qualities are disrespect, contentious speech, and habitual association with bad friends.

“Furthermore, because three qualities have not yet been abandoned, one cannot be free from disrespect, contentious speech, and habitual association with bad friends. These three qualities are lack of moral shame, lack of moral dread, and heedlessness. Because these three qualities have not been abandoned, one cannot be free from disrespect, contentious speech, and association with bad friends.

Why is this? Because of lacking moral shame and moral dread, one is heedless; because of heedlessness, one is disrespectful; because of disrespect, one habitually associates with bad friends; because of associating with bad friends, one does not wish to see the noble ones, does not wish to hear the Dharma, and delights in seeking out the faults of others; because of delighting in seeking out the faults of others, one lacks faith, is intractable, speaks contentiously, and is lazy; because of laziness, one is restless, lacks restraint, and does not train in the precepts; because of not training in the precepts, one loses mindfulness, lacks right comprehension, and has a distracted mind;

because of having a distracted mind, one attends improperly, associates with wrong paths, and is mentally indolent; because of mental indolence, there arise identity view, attachment to precepts and observances, and doubt; because of doubt, one is not free from greed, ill will, and delusion; because one is not free from greed, ill will, and delusion, one cannot be free from aging, illness, and death.

“If these three qualities are abandoned, one can then be free from aging, illness, and death. These three qualities are greed, ill will, and delusion. Only when these three qualities have been abandoned can one be free from aging, illness, and death.

“Furthermore, by abandoning three qualities, one can be free from greed, ill will, and delusion. These three qualities are identity view, attachment to precepts and observances, and doubt. By abandoning these three qualities, one can be free from greed, hatred, and delusion.

“Furthermore, by abandoning three qualities, one can be free from identity view, attachment to precepts and observances, and doubt. These three qualities are improper attention, association with wrong paths, and the arising of mental indolence. By abandoning these three qualities, one is free from identity view, attachment to precepts and observances, and doubt.

“Furthermore, by abandoning three qualities, one can be free from improper attention, association with wrong paths, and mental indolence. These three qualities are loss of mindfulness, lack of right comprehension, and a distracted mind. By abandoning these three qualities, one is free from improper attention, association with wrong paths, and mental indolence.

“Furthermore, by abandoning these three qualities, one is free from loss of mindfulness, a mind lacking right comprehension, and a distracted mind. These three qualities are restlessness, lack of restraint, and transgression of the precepts. By abandoning these three qualities, one is free from loss of mindfulness, a mind lacking right comprehension, and a distracted mind.

“Furthermore, by abandoning three qualities, one is free from restlessness, lack of restraint, and transgression of the precepts. These three qualities are lack of faith, intractability, and indolence. By abandoning these three qualities, one is free from restlessness, lack of restraint, and transgression of the precepts.

“Furthermore, by abandoning three qualities, one is free from lack of faith, intractability, and indolence. These three qualities are not wishing to see the noble ones, not delighting in hearing the Dharma, and delighting in seeking out the faults of others. By abandoning these three qualities, one can be free from lack of faith, intractability, and indolence.

“Furthermore, by abandoning three qualities, one can be free from the mind that does not wish to see the noble ones, does not delight in hearing the Dharma, and delights in seeking out the faults of others. These three qualities are disrespect, contentious speech, and habitual association with bad friends. By abandoning these three qualities, one is free from not wishing to see the noble ones, not wishing to hear the Dharma, and delighting in seeking out the faults of others.

“Furthermore, by abandoning three qualities, one can be free from disrespect, arrogant speech, and habitual association with bad friends. These three qualities are lack of moral shame, lack of moral dread, and heedlessness. Why is this?

Because of moral shame and moral dread, one is not heedless. Because one is not heedless, one’s mind is respectful, one’s speech is gentle, and one becomes a good spiritual friend. Because one is a good spiritual friend, one delights in seeing the worthy and noble ones, delights in hearing the true Dharma, and does not seek out the faults of others.

Because one does not delight in seeking out the faults of others, faith arises, one speaks gently, and one is diligent. Because of diligence, one is not restless, abides in restraint, and trains in the precepts. By training in the precepts, one does not lose mindfulness, abides in right comprehension, and is not distracted.

Because one is not distracted, one attends properly, draws near to the right path, and is not mentally indolent. Because the mind is not indolent, one does not cling to identity view, does not cling to precepts and observances, and passes beyond doubt. Because one is free from doubt, greed, ill will, and delusion do not arise.

By being free from greed, ill will, and delusion, one can bring aging, illness, and death to an end.”

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

DISCOURSE 347. TU-THÂM^[25]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds near the city of Rājagṛha. At that time, kings, ministers, householders, brahmins, laypeople, and other people of the world honored, respected, and made offerings to him. The Buddha and the assembly of śrāvakas received abundant provisions: robes, food and drink, bedding, and medicines. The followers of other heterodox teachings, however, were not honored, respected, or offered robes, food and drink, bedding, or medicines at all.

At that time, the followers of the heterodox teachings gathered in the Vị Tằng Lecture Hall and discussed the matter as follows: ‘In the past, kings, ministers, householders, laypeople, and all other people regularly attended upon us, honored us, and made offerings to us of robes, food and drink, bedding, and medicines, but today these have been completely cut off. They honor and make offerings only to the ascetic Gautama and the great assembly of śrāvakas.

Who among this assembly is wise and a great man, capable of secretly entering the assembly of the ascetic Gautama, going forth into homelessness, listening to the ascetic Gautama’s Dharma, and then returning to recount it fully? We shall use the Dharma thus heard to instruct kings, ministers, householders, and laypeople and cause them to have faith and delight in us. They may then resume making offerings to us as before.’ At that moment, someone said:

“There is a young man named Tu-thâm^[26] who is intelligent and wise. He can secretly enter the assembly of the ascetic Gautama, go forth into homelessness, listen to Gautama’s Dharma, and then return to recount it.”

The followers of the heterodox teachings then went to Tu-thâm and said:

“Today we assembled the community in the lecture hall and discussed the following: ‘Until now, we have received the reverence, service, and offerings of the king, ministers, householders, lay followers, and others—robes, food and drink, bedding, and medicines—but today these have suddenly ceased. The king, ministers, householders, lay followers, and everyone else now vie with one another to serve Gautama and the community of sravakas.

Who among this community is intelligent and wise enough to secretly enter the community of the ascetic Gautama, go forth and train in the Way, listen to the ascetic Gautama’s Dharma, and then return to recount it and use it to teach the king, ministers, householders, and lay followers, so that our community may once again receive reverence, honor, and offerings?’ Someone in the community said: ‘Only Susima is intelligent and wise enough to secretly enter Gautama’s Dharma, go forth and train in the Way, and listen to Gautama teach the Dharma.

He will certainly be able to comprehend it and return to recount it.’ Therefore, we have come here together to ask you, Venerable Sir, to consent to go.”

Susima then silently consented and went to the Bamboo Grove in the Kalanda district of Rajagriha. At that time, many bhikkhus had left their quarters and were walking in meditation in the open. Susima approached the bhikkhus and said:

“Venerable Ones, may I now go forth in the True Dharma, receive full ordination, and practice the holy life?”

The bhikkhus then brought Susima before the Blessed One. Having reverently bowed at the Buddha’s feet, they withdrew and sat to one side, saying to the Buddha:

“Blessed One, the non-Buddhist ascetic Susima now wishes to go forth in the True Dharma, receive full ordination, and practice the holy life.”

The Blessed One, clearly knowing Susima’s thoughts, said to the bhikkhus:

“You should ordain this non-Buddhist ascetic Susima and allow him to go forth.”

The bhikkhus then helped Susima go forth. After half a month had passed, one day a bhikkhu said to Susima^[27]:

“Susima, you should know that we have brought birth and death to an end, established the holy life, accomplished what had to be done, and know for ourselves that there will be no further rebirth.”

Susima said to the bhikkhu:

“Venerable Sir, how is this? Having trained in seclusion from sensual desire and unwholesome states, with applied thought and sustained thought, and with the rapture and bliss born of seclusion, have you attained and dwelt in the first dhyana, so that the outflows no longer arise and the mind is well liberated?”

The bhikkhu replied:

“No, Susima!”

He asked again:

“How is this? Having abandoned applied thought and sustained thought, with inner serenity and unification of mind, without applied thought or sustained thought, and with the rapture and bliss born of concentration, have you attained and dwelt in the second dhyana, so that the outflows no longer arise and the mind is well liberated?”

The bhikkhu replied:

“No, Susima!”

He asked again:

“How is this? Having relinquished rapture and dwelling in equanimity, with right mindfulness and clear comprehension, experiencing bodily and mental bliss—of which the noble ones say, ‘Equanimous and mindful, one dwells in bliss’^[28]—have you attained and dwelt in the third dhyana, so that the outflows no longer arise and the mind is well liberated?”

He replied:

“No, Susima!”

He asked again:

“Venerable Sir, how is this? Having abandoned pain and relinquished pleasure, and having previously brought sorrow and joy to an end, neither painful nor pleasant, with mindfulness purified by equanimity and the mind unified^[29], have you attained and dwelt in the fourth dhyana, so that the outflows no longer arise and the mind is well liberated?”

He replied:

“No, Susima!”

He asked again:

“Having realized the peaceful liberations^[30], transcending the form and formless realms, and having personally realized and attained them, is it thereby that the outflows no longer arise and the mind is well liberated?”

He replied:

“No, Susima!”

He asked again:

“How is this, Venerable Sir? Your statements are inconsistent and contradict one another. Why do you declare this although you have not attained meditative concentration^[31]?”

The bhikkhu replied:

“I am liberated through wisdom^[32].”

Having said this, the bhikkhus all rose from their seats and departed. After they had gone, Susima thought: ‘What these Venerable Ones have said is inconsistent and self-contradictory. They say that they have not attained meditative absorption^[33], yet declare that they have personally realized it.’ Having reflected thus, he went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, those bhikkhus declared in my presence: ‘For us, birth has ended, the holy life has been established, what had to be done has been accomplished, and we know for ourselves that there will be no further rebirth.’ I then asked that Venerable One: ‘Having attained seclusion from sensual desire and unwholesome states… up to personally knowing and realizing it, is it thereby that the outflows no longer arise and the mind is well liberated?’ He answered me: ‘No, Susima.’ I then asked: ‘What you say is inconsistent and self-contradictory.

You say that you have not entered meditative absorption, yet declare that you personally know and have realized it?’ He replied to me: ‘I am liberated through wisdom.’ Having said this, they each rose from their seats and departed. Today I ask the Blessed One: Why were their words inconsistent and self-contradictory? Why did they say that they personally knew and had realized it although they had not attained right concentration?”

The Buddha said to Susima:

“First they know the knowledge of the stability of the Dharma, and afterward they know nirvana^[34]. Those good men dwell alone in secluded places, diligently and energetically contemplate, live heedfully, abandon the view of self, and, with the outflows no longer arising, their minds are well liberated.”

Susima said to the Buddha:

“I do not now understand this: first one must know the knowledge of the stability of the Dharma, and afterward know nirvana. Those good men dwell alone in secluded places, diligently and energetically contemplate, live heedfully, abandon the view of self, and, with the outflows no longer arising, their minds are well liberated.”

The Buddha said to Susima:

“Whether or not you understand, you must first personally know the knowledge of the stability of the Dharma and afterward know nirvana, just as those good men dwell alone in secluded places, diligently and energetically contemplate, live heedfully, abandon the view of self, and attain minds that are well liberated.”

Susima said to the Buddha:

“May the Blessed One teach me the Dharma so that I may know the knowledge of the stability of the Dharma and see the knowledge of the stability of the Dharma.”

The Buddha said to Susima:

“I shall now ask you a question; answer me as you see fit. What do you think, Susima? Is it because there is birth that there are aging and death, and not that aging and death exist apart from birth?”

Susima replied:

“Yes, Blessed One. Because there is birth, there are aging and death; aging and death cannot exist apart from birth.”

The Buddha said:

“It is likewise with birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, formations, and ignorance. Is it because there is ignorance that there are formations, and not that formations exist apart from ignorance?”

Susima said to the Buddha:

“Yes, Blessed One. Because there is ignorance, there are formations; formations cannot exist apart from ignorance.”

The Buddha said to Susima:

“Is it because there is no birth that there are no aging and death, and is it impossible for aging and death to cease apart from the cessation of birth?”

Susima said to the Buddha:

“Yes, Blessed One. Because there is no birth, there are no aging and death, and aging and death cannot cease apart from the cessation of birth.”

“And so on, up to: because there is no ignorance, there are no formations, and formations cannot cease apart from the cessation of ignorance—is that so?”

Susima said to the Buddha:

“Yes, Blessed One. Because there is no ignorance, there are no formations, and formations cannot cease apart from the cessation of ignorance.”

The Buddha said to Susima:

“One who knows and sees in this way—has that person attained seclusion from sensual desire and unwholesome states, up to personally realizing and fully abiding in those attainments?”

Susima said to the Buddha:

“No, Blessed One, it is not so.”

The Buddha said to Susīma:

“This is called first knowing the Dharma of abiding, and afterward knowing nirvana. Those good men dwell alone in secluded places, diligently and energetically contemplate, live heedfully, abandon the view of self, give rise to no outflows, and are well liberated in mind.”

When the Buddha had spoken this sutra, Venerable Susīma became free from dust and defilement and attained the pure Dharma-eye.

At that time, Susīma saw the Dharma, attained the Dharma, awakened to the Dharma, was freed from doubt, gained confidence independent of others, attained deliverance independent of others, and acquired fearlessness of mind in the true Dharma. He bowed his head at the Buddha’s feet and said:

“Blessed One, I now ask to confess and repent. I secretly entered the monastic life within the true Dharma, and therefore I ask to confess and repent.”

The Buddha said to Susīma:

“What does it mean that you secretly entered the monastic life within the true Dharma?”

Susīma said to the Buddha:

“Blessed One, many followers of other paths came to me and said: ‘Susīma, you should know that formerly kings, ministers, householders, laypeople, and people of the world all honored and made offerings to us, but now these have ceased. This is because they all make offerings to the ascetic Gautama and the great assembly of śrāvakas. You should now secretly enter the assembly of the ascetic Gautama’s śrāvakas, go forth, and receive their precepts.

Once you have thoroughly understood their Dharma, return and explain it to us. Then use the teaching you have heard to instruct the world, so that people will once again honor us and make offerings as before.’ Blessed One, for this reason I secretly entered the monastic life within the true Dharma and discipline. Today I ask to confess and repent.

May the Blessed One compassionately permit me to confess and repent.”

Out of compassion, the Buddha said to Susīma:

“I accept your confession and repentance. You should declare fully: ‘Formerly, because I was foolish, unskillful, and ignorant, I secretly entered the monastic life within the true Dharma and discipline. Today I repent of my wrongdoing, see my own offense, and recognize my own offense. In future lives I shall perfect moral discipline, increase in merit, and ultimately never regress.’ Why is this? Because one who has committed an offense, sees and recognizes it, and repents of the wrongdoing will perfect moral discipline in future lives, increase in merit, and ultimately never regress.”

The Buddha further said to Susīma:

“Today I shall give an analogy, for through an analogy a wise person gains understanding. Suppose a king had a watchman who captured a robber, bound him, brought him before the king, and reported: ‘Your Majesty, this man is a robber. May Your Majesty punish him.’ The king commanded: ‘Take this criminal away, bind his hands behind his back, and proclaim his infamy throughout the realm.

Then take him to the place of execution outside the capital and pierce his entire body with one hundred spearheads.’ The executioner obeyed the king’s command, seized the criminal, bound his hands behind his back, and proclaimed his infamy throughout the towns and settlements. He then took the criminal to the place of execution outside the city and pierced his entire body with one hundred sharp spearheads. At noon the king asked: ‘Is the criminal still alive?’ The officials replied: ‘He is still alive.’ The king again commanded the officials to pierce him with another hundred spearheads.

In the evening, they pierced him with yet another hundred spearheads, yet the man still did not die.”

The Buddha asked Susīma:

“The king punished this criminal by piercing his body with three hundred spearheads. Would any place as large as the palm of a hand remain intact?”

Susīma said to the Buddha:

“No, Blessed One.”

He again asked Susīma:

“When this criminal’s body was pierced with three hundred spearheads because of those causes and conditions, did he undergo the most extreme suffering?”

Susīma said to the Buddha:

“Blessed One, his suffering was extreme! Even being pierced by a single spearhead would cause unbearable pain; how much more so three hundred spearheads! How could anyone endure it?”

The Buddha said to Susīma:

“This could still be endured. But if someone secretly enters the monastic life within the true Dharma and discipline, secretly receives and upholds the precepts, and then relates them to others, that person will undergo suffering many times greater than that criminal’s.”

After the Buddha had taught this Dharma, Susīma, the former follower of another path, heard the Buddha’s teaching, rejoiced, and respectfully practiced it.

SUTRA 348. THE TEN POWERS[35]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha. At that time, the Blessed One said to the bhikṣus:

“The Tathagata has perfected the ten powers, attained the four fearlessnesses, knows the station of former Buddhas^[36], constantly turns the Brahma wheel^[37], and utters the lion’s roar amid the great assembly: ‘Because this exists, that exists; because this arises, that arises. That is, conditioned by ignorance, formations arise.’ This is explained in full up to the arising of the whole great mass of suffering and the cessation of the whole great mass of suffering.

Bhikṣus, this is the true teaching made manifest, cutting off the stream of birth and death; up to^[38], that person will certainly manifest it well. The true teaching thus made manifest, cutting off the stream of birth and death, is sufficient to cause a good man to arouse faith, properly enter the monastic life, cultivate skillful means, and live heedfully. Within the true Dharma and discipline, he diligently and energetically undertakes ascetic practice.

Though only skin may cover his bones and his blood and flesh may dry up, until he attains what must be attained, he does not abandon earnest effort, vigorous perseverance, and steadfast endurance. Why is this? Because the indolent abide in suffering and may give rise to evil and unskillful qualities, causing the fetters leading to future existence^[39] to blaze up and increasing birth, aging, illness, and death in future lives; thus, the great benefit declines^[40].

One who is diligent delights in the solitary life and does not give rise to evil and unskillful qualities that lead to the fetters of future existence and blazing painful retribution; he does not increase birth, aging, illness, and death in future lives. This fully accomplishes the great benefit and attains the foremost field of the teaching^[41]. Such are those who, in the presence of the Great Teacher, personally hear the Dharma of quiescence and nirvana, rightly directed toward bodhi and the perfect awakening of the Sugata^[42].

Therefore, bhikṣus, you should contemplate your own welfare, the welfare of others, and the welfare of both yourselves and others, and you should diligently train yourselves, thinking: ‘My going forth today is not foolish or deluded; it bears fruit and brings happiness^[43]. All who make offerings of robes, food and drink, bedding, and medicines will certainly receive great rewards and great blessings.’ You should train in this way.”

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

SUTRA 349. THE NOBLE ABODE

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha. At that time, the Blessed One said to the bhikṣus:

“Welcome, bhikṣus! If you have gone forth well and have well attained your own benefit, then for a long time you will always be born in a place where noble ones dwell, with all faculties complete, neither foolish nor deluded, and neither mute nor unable to speak^[44]; whether words are spoken well or poorly, you will be able to understand their meaning.

“In this present world, I am the Buddha, the Tathagata, the Worthy One, the Perfectly Awakened One, Perfect in Knowledge and Conduct, the Sugata, Knower of the World, Unsurpassed One, Trainer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One. I teach the Dharma of quiescence and nirvana, rightly directed toward bodhi and well arrived at perfect awakening^[45]. That is: ‘Because this exists, that exists; because this arises, that arises. Namely, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises … up to the arising of the whole great mass of suffering. With the cessation of ignorance, formations cease … up to the cessation of the whole great mass of suffering.’

“Bhikkhus, you have attained what is difficult to attain: you have been born in a place where noble ones dwell, with all your faculties intact… up to the arising of this entire great mass of suffering, and the cessation of this entire great mass of suffering. Therefore, bhikkhus, you should train thus: benefiting yourselves, benefiting others, and benefiting both yourselves and others. Going forth in this way is neither foolish nor deluded; it bears fruit, brings happiness, and yields a happy result. Those who offer robes, food and drink, lodging, and medicines will certainly receive a good result, great merit, and extensive benefit. Bhikkhus, you should train thus.”

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

SUTRA 350. THE NOBLE DISCIPLE[46]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Squirrels’ Feeding Ground, in the city of Rajagriha. At that time, the Blessed One addressed the bhikkhus:

“A learned noble disciple should not think: ‘Because what exists does this exist? Because what arises does this arise^[47]? Because what does not exist does this not exist? Because what ceases does this cease?’ Rather, a learned noble disciple should know: ‘Because this exists, that exists; because this arises, that arises. That is, conditioned by ignorance, formations arise… up to the arising of this entire great mass of suffering. With the cessation of ignorance, formations cease… up to the cessation of this entire great mass of suffering.’”

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

SUTRA 351. MUSILA[48]

Thus have I heard:

At one time, Venerable Narada, Venerable Musila, Venerable Savittha, and Venerable Ananda^[49] were staying beside the Elephant-Ear Pond in the country of Sravasti^[50]. At that time, Venerable Narada said to Venerable Musila:

“Apart from faith, apart from personal preference, apart from oral tradition, apart from reflection upon appearances, and apart from acceptance of a view after deliberation, does such direct, personally realized knowledge and vision arise, namely: ‘Because there is birth, there is aging and death; aging and death cannot occur apart from birth^[51]’?”

Venerable Musila said:

“Apart from faith, apart from personal preference, apart from oral tradition, apart from reflection upon appearances, and apart from acceptance of a view after deliberation, such direct, personally realized knowledge and vision does arise, namely: ‘Because there is birth, there are aging and death; aging and death cannot occur apart from birth.’ It may indeed be stated thus^[52].”

“Venerable Musila, apart from other beliefs… up to apart from acceptance of a view after deliberation, does such direct, personally realized knowledge and vision arise, namely: ‘The cessation of existence is peace, nirvana^[53]’?”

Venerable Musila replied:

“Apart from faith… up to apart from acceptance of a view after deliberation, such direct, personally realized knowledge and vision does arise, namely: ‘The cessation of existence is peace, nirvana.’”

Venerable Narada again asked Venerable Musila:

“You say, ‘The cessation of existence is peace, nirvana.’ Are you, then, an arhat who has destroyed the taints?”

Venerable Musila remained silent and did not answer. When asked a second and a third time, he still did not answer. Then Venerable Savittha said to Venerable Musila:

“Enough, Venerable One, remain silent. I shall answer Venerable Narada on your behalf.”

Venerable Musila said:

“I shall stop here. Venerable One, please answer on my behalf.”

Then Venerable Savittha said to Venerable Narada:

“Apart from faith… up to apart from acceptance of a view after deliberation, such direct, personally realized knowledge and vision does arise, namely: ‘The cessation of existence is peace, nirvana.’”

At that time, Venerable Narada asked Venerable Savittha:

“Apart from faith… up to apart from acceptance of a view after deliberation, such direct, personally realized knowledge and vision arises, namely: ‘The cessation of existence is peace, nirvana.’ Are you now, Venerable One, an arhat whose taints have been exhausted?”

Venerable Savittha said:

“I say, ‘The cessation of existence is peace, nirvana,’ but I am not an arhat whose taints have been completely exhausted.”

Venerable Narada said:

“Your statements are inconsistent and contradict each other. You say, ‘The cessation of existence is peace, nirvana,’ yet you also say that you are not an arhat whose taints have been completely exhausted. How can this be?”

Venerable Savittha said to Venerable Narada:

“I shall now give a simile, for a wise person will understand by means of a simile. Suppose that beside a road in a desolate field there were a well, but there were neither a rope nor a bucket with which to draw water. At that time, a traveler, tormented by thirst, walked around the well searching, but found neither a rope nor a bucket. That person carefully examined the water in the well and saw and knew it as it truly was, yet his body could not come into contact with it. In the same way, I say, ‘The cessation of existence is peace, nirvana,’ but I myself have not yet attained the state of an arhat whose taints have been completely exhausted.”

Then Venerable Ananda asked Venerable Narada:

“Venerable Narada, what do you think of what Venerable Savittha has said?”

Venerable Narada replied to Venerable Ananda:

“Venerable Savittha has spoken well and knows things as they truly are. What more is there to say?”

When their discussion had ended, those true men rose from their seats and departed.

SUTRA 352. ASCETICS AND BRAHMINS (1)[54]

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 any ascetics or brahmins do not know phenomena as they truly are; do not know as it truly is the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena, then they are not ascetics and are not reckoned among ascetics; they are not brahmins and are not reckoned among brahmins. They do not fulfill the true meaning of being an ascetic or a brahmin^[55], and in this very life they do not directly know and personally realize: ‘For me, birth has been ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’

“What does it mean not to know phenomena as they truly are? What does it mean not to know as it truly is the arising of phenomena? What does it mean not to know as it truly is the cessation of phenomena?

What does it mean not to know as it truly is the path leading to the cessation of phenomena? It means not knowing aging and death as they truly are; and not knowing as it truly is the arising of aging and death, the cessation of aging and death, and the path leading to the cessation of aging and death. Likewise, it means not knowing as they truly are birth, existence, clinging, craving, feeling, contact, and the six sense bases… not knowing as it truly is the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases.

This is what it means not to know phenomena as they truly are; not to know as it truly is the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena.

“If any ascetics or brahmins know phenomena as they truly are; know as it truly is the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena, then these ascetics and brahmins are reckoned among true ascetics and brahmins and fulfill the meaning of being an ascetic or a brahmin. In this very life they directly know and personally realize: ‘For me, birth has been ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”

“What phenomena are to be known as they really are? What phenomena, the arising of what phenomena, the cessation of what phenomena, and the path leading to the cessation of what phenomena are to be known as they really are? Aging-and-death is a phenomenon that should be known as it really is.

The arising of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death should be known as they really are. Likewise, birth, existence, craving, feeling, contact, and the six sense bases should be known as they really are. The arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases should be known as they really are.

This is knowing phenomena as they really are; knowing as it really is the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena.”

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

SUTRA 353. ASCETICS AND BRAHMINS (2)[56]

Thus have I heard:

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

“If any ascetics or brahmins do not know phenomena as they really are; do not know as it really is the arising of phenomena, the cessation of phenomena, and the path leading to the cessation of phenomena, then they are not ascetics and are not numbered among ascetics; they are not brahmins and are not numbered among brahmins. They have not realized the true purpose of asceticism or brahminhood, and in this very life they do not personally know and directly realize: ‘For me, birth is 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.’

“What phenomena do they not know as they really are? The arising of what phenomena, the cessation of what phenomena, and the path leading to the cessation of what phenomena do they not know as they really are? They do not know the six sense bases as they really are; they do not know as it really is the arising of the six sense bases, the cessation of the six sense bases, or the path leading to the cessation of the six sense bases. Yet that they should know contact as it really is is impossible; that they should know as they really are the arising of contact, the cessation of contact, and the path leading to the cessation of contact is impossible. Likewise, that they should know feeling, craving, clinging, existence, birth, and aging-and-death as they really are is also impossible.

“If any ascetics or brahmins know the six sense bases as they really are; know as it really is the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases, then it is possible for them to know the presence of contact as it really is. Likewise, it is possible for them to know feeling, craving, clinging, existence, birth, and aging-and-death as they really are.”

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

SUTRA 354. ASCETICS AND BRAHMINS (3)[57]

Thus have I heard:

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

It was taught as above, with only a few differences, as follows:

“If any ascetics or brahmins do not know the six sense bases as they really are yet wish to transcend contact, that is impossible; if they wish to transcend the arising of contact, the cessation of contact, and the path leading to the cessation of contact, that too is impossible. Likewise, if they wish to transcend feeling, craving, clinging, existence, birth, and aging-and-death, that too is impossible. And if they wish to transcend the arising of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death, that is impossible.

“If any ascetics or brahmins know the six sense bases as they really are; know as they really are the arising of the six sense bases, the cessation of the six sense bases, and the path leading to the cessation of the six sense bases, then it is possible for them to transcend the presence of contact. Likewise, it is possible for them to transcend feeling, craving, clinging, existence, birth, and aging-and-death; … and it is possible for them to transcend the path leading to the cessation of aging-and-death.”

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

Likewise, there are three sutras proceeding from aging-and-death … to the six sense bases, and three sutras proceeding from aging-and-death to volitional formations, taught in the same way.

SUTRA 355. AGING AND DEATH[58]

Thus have I heard:

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

“Fully understand aging-and-death^[59]; fully understand the arising of aging-and-death, the cessation of aging-and-death, and the path leading to the cessation of aging-and-death. In this way, continuing through to volitional formations, fully understand volitional formations, the arising of volitional formations, the cessation of volitional formations, and the path leading to the cessation of volitional formations.

“How should aging-and-death be fully understood? Fully understand that aging-and-death exists with birth as its condition. This is called fully understanding aging-and-death.

“How should the arising of aging-and-death be fully understood? When birth arises, aging-and-death arises. This is called fully understanding the arising of aging-and-death.

“How should the cessation of aging-and-death be fully understood? When birth ceases, aging-and-death also ceases. This is called fully understanding the cessation of aging-and-death.

“How should the path leading to the cessation of aging-and-death be fully understood? The Noble Eightfold Path is the path leading to the cessation of aging-and-death. This is called fully understanding the path leading to the cessation of aging-and-death.

“Continuing through to volitional formations, how should volitional formations be fully understood? There are three kinds of volitional formations: bodily formations, verbal formations, and mental formations. This is called fully understanding the presence of volitional formations.

“How should the arising of volitional formations be fully understood? When ignorance arises, volitional formations arise. This is called fully understanding the arising of volitional formations.

“How should the cessation of volitional formations be fully understood? When ignorance ceases, volitional formations also cease. This is called fully understanding the cessation of volitional formations.

“How should the path leading to the cessation of volitional formations be fully understood? The Noble Eightfold Path is the path leading to the cessation of volitional formations. This is called fully understanding the path leading to the cessation of volitional formations.”

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

SUTRA 356. KINDS OF KNOWLEDGE[60]

Thus have I heard:

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

“There are forty-four kinds of knowledge.^[61] Listen carefully and reflect well; I shall explain them for you.

“What are the forty-four kinds of knowledge? They are knowledge of aging-and-death, knowledge of the arising of aging-and-death, knowledge of the cessation of aging-and-death, and knowledge of the path leading to the cessation of aging-and-death. Likewise, there is knowledge concerning birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and volitional formations; knowledge of the arising of volitional formations, knowledge of the cessation of volitional formations, and knowledge of the path leading to the cessation of volitional formations. These are called the forty-four kinds of knowledge.”

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

SUTRA 357. THE INCREASE OF IGNORANCE (1)[62]

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 seventy-seven kinds of knowledge. Listen attentively and reflect well; I shall explain them to you. What are the seventy-seven kinds of knowledge?

They are: knowledge that with birth as condition, aging and death come to be; knowledge that aging and death do not come to be with anything other than birth as their condition^[63]; knowledge that with past birth as condition, aging and death came to be; knowledge that aging and death did not come to be with anything other than past birth as their condition; knowledge that with future birth as condition, aging and death will come to be; and knowledge of the stability of the Dharma—knowledge that it is impermanent, conditioned, and arisen through conditions of mind; that it is subject to cessation and transformation; and that it is a phenomenon of dispassion and cessation, to be abandoned through complete understanding^[64].

Likewise, there is knowledge concerning birth, existence, clinging, craving, feeling, contact, the six ayatanas, name-and-form, consciousness, and formations; knowledge that with ignorance as condition, formations come to be; knowledge that formations do not come to be with anything other than ignorance as their condition; knowledge that with past ignorance as condition, formations came to be; knowledge that formations did not come to be with anything other than past ignorance as their condition; knowledge that with future ignorance as condition, formations will come to be; knowledge that formations will not come to be with anything other than future ignorance as their condition;

and knowledge of the stability of the Dharma—knowledge that it is impermanent, conditioned, and arisen through conditions of mind; that it is subject to cessation and transformation; and that it is a phenomenon of dispassion and cessation, to be abandoned through complete understanding.

These are called the seventy-seven kinds of knowledge.”

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

SUTRA 358. THE INCREASE OF IGNORANCE (2)[65]

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 is the principle of increase and the principle of decrease. Listen attentively and reflect well; I shall explain them to you.

“What is the principle of increase? Because this exists, that exists; because this arises, that arises. That is, with ignorance as condition, formations come to be; with formations as condition, consciousness comes to be… and so on, until this entire great mass of suffering arises. This is called the principle of increase.

“What is the principle of decrease? Because this does not exist, that does not exist; because this ceases, that ceases. That is, with the cessation of ignorance, formations cease… and so on, until this entire great mass of suffering ceases. This is called the principle of decrease.”

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

As with the principle of increase and the principle of decrease, so too the principles of arising, transformation, origination, and complete cessation were taught as above.

As with the three sutras being discussed, it should be known that three other sutras were also taught as above.

SUTRA 359. CONSIDERATION (1)[66]

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 one engages in consideration, allows conceptual proliferation to arise, and permits oneself to be driven by it, consciousness persists through clinging to a supporting condition^[67]. Because there is a supporting condition to which consciousness clings and upon which it abides, in the future there will be birth, aging, death, sorrow, lamentation, suffering, and distress, and thus this entire great mass of suffering will arise.

“If one does not engage in consideration, does not entertain conceptual proliferation, and does not permit oneself to be driven by it, consciousness has no supporting condition to which it may cling and upon which it may abide. Because consciousness has no supporting condition to which it may cling and upon which it may abide, future birth, aging, illness, death, sorrow, lamentation, suffering, and distress all cease, and thus this entire great mass of suffering ceases.”

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

SUTRA 360. CONSIDERATION (2)[68]

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 one engages in consideration and conceptual proliferation, one will certainly be driven by them^[69], causing consciousness to persist through clinging to a supporting condition. Because there is a supporting condition to which consciousness clings and upon which it persists, it enters name-and-form. Because it enters name-and-form, there will be birth, aging, illness, death, sorrow, lamentation, suffering, and distress in the future, and this entire great mass of suffering will arise.

“If one does not engage in consideration or conceptual proliferation, one will not be driven by them in such a way as to cause consciousness to persist through clinging to a supporting condition. Because there is no supporting condition to which consciousness may cling and upon which it may persist, it does not enter name-and-form. Because it does not enter name-and-form, future birth, aging, illness, death, sorrow, lamentation, suffering, and distress cease, and thus this entire great mass of suffering ceases.”

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

SUTRA 361. CONSIDERATION (3)[70]

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 one engages in consideration and conceptual proliferation, one will certainly be driven by them, causing consciousness to persist through clinging to a supporting condition. Because there is a supporting condition to which consciousness clings and upon which it persists, it enters name-and-form^[71]. Because it enters name-and-form, there is coming and going. Because there is coming and going, there is birth and death. Because there is birth and death, there will be birth, aging, illness, death, sorrow, lamentation, suffering, and distress in the future, and thus this entire great mass of suffering will arise.

“If one does not engage in consideration or conceptual proliferation, one will not be driven by them in such a way as to cause consciousness to persist through clinging to a supporting condition. Because there is no supporting condition to which consciousness may cling and upon which it may persist, it does not enter name-and-form. Because it does not enter name-and-form, there is no coming and going. Because there is no coming and going, there is no birth and death. Because there is no birth and death, future birth, aging, illness, death, sorrow, lamentation, suffering, and distress all cease, and thus this entire great mass of suffering also ceases.”

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

SUTRA 362. THE LEARNED DISCIPLE

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 is such a one as a learned bhikkhu. How does the Tathagata define a learned bhikkhu?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. We beseech you to explain this to us. After hearing it, the bhikkhus will practice in accordance with the teaching.”

The Buddha told the bhikkhus:

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

“Bhikkhus, if a bhikkhu hears the Dharma concerning aging, illness, and death, and gives rise to disenchantment, dispassion, and complete cessation regarding them, he is called a learned bhikkhu. Likewise, if he gives rise to disenchantment, dispassion, and complete cessation regarding birth, existence, clinging, craving, feeling, contact, the six ayatanas, name-and-form, consciousness, and formations, he is called a learned bhikkhu. This is how the Tathagata defines a learned bhikkhu.”

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

SUTRA 363. THE DHARMA-TEACHING BHIKKHU (1)[72]

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:

“One is called a Dharma-teaching bhikkhu. What is a Dharma-teaching bhikkhu? How does the Tathagata define a Dharma-teaching bhikkhu?”^[73]

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. We beseech you to explain this to us; after hearing it, the bhikkhus will practice in accordance with the teaching.”

The Buddha told the bhikkhus:

“If a bhikkhu teaches aging, illness, and death for the purpose of giving rise to disenchantment, dispassion, and complete cessation regarding them, he is a Dharma-teaching bhikkhu. Likewise, if he teaches the phenomena of birth, clinging, existence, craving, feeling, contact, the six ayatanas, name-and-form, consciousness, and formations for the purpose of giving rise to disenchantment, dispassion, and complete cessation regarding them, he is called a bhikkhu who teaches the Dharma. Bhikkhus, this is how the Tathagata defines a bhikkhu who teaches the Dharma.”

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

SUTRA 364. THE DHARMA-TEACHING BHIKKHU (2)[74]

Thus have I heard:

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

“Bhikkhus, one speaks of practicing the Dharma in accordance with the Dharma. What, then, is practicing the Dharma in accordance with the Dharma?”^[75]

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. We humbly ask you to explain it for us. After hearing it, the bhikkhus will practice in accordance with the teaching.”

The Buddha told the bhikkhus:

“Listen attentively and reflect carefully. I shall explain it for you.”

The Buddha told the bhikkhus:

“If a bhikkhu, with regard to aging, illness, and death, gives rise to disenchantment, dispassion, and cessation, this is called practicing the Dharma in accordance with the Dharma. Likewise, with regard to birth and continuing back through formations, if he gives rise to disenchantment and dispassion and proceeds toward cessation, this is called practicing the Dharma in accordance with the Dharma. This is also called the Tathagata’s exposition of practicing the Dharma in accordance with the Dharma.”

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

Notes:

^[1] Taishō, volume 14, beginning with discourse 343. The Guo Yi translation classifies it under Section iii, the Nidāna-saṃyukta, Recitation iii, continued. Pāli, S. 12.24, Aññatitthiyā; 25, Bhūmija.

^[2] Fudi 浮彌. Pāli: Bhūmija, who was then staying at Sāvatthi (S. 12.25).

^[3] Pāli: sayaṃkataṃ dukkhaṃ, suffering created by oneself.

^[4] Chinese: 記說, declaration.

^[5] Cf. Madhyama Āgama, discourse 9; Pāli, M. 9, Sammādiṭṭhi.

^[6] Pāli (M. 9): Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, to what extent does a noble disciple possess right view?

^[7] Pāli: dhamme aveccappasādena samannāgato, endowed with unshakable confidence in the Dharma. Unshakable confidence, or immovable confidence, is also called purity of faith (Pāli: aveccappasāda). There are four purities of faith, called the four factors of stream-entry: purity of faith in the Buddha, purity of faith in the Dharma, purity of faith in the Sangha, and purity of faith in noble precepts. See Dīrgha Āgama, discourse 7; Pāli, D. 33, Saṅgīti: cattāri sotāpannassa aṅgāni, (...) buddhe aveccapasādena samannāgato hoti (...), dhamme... saṅghe... ariya-kantehi sīlehi samannāgato hoti.

^[8] The four kinds of nutriment, or four nutriments: coarse material nutriment, subtle contact as nutriment, mental volition as nutriment, and consciousness as nutriment 麤摶食, 細觸食, 意思食, 識食. Pāli: cattāro āhārā; kabaliṅko āhāro oḷāriko vā sukhumo vā, phasso dutiyo, mano-sañcetanā tatiyā, viññāṇaṃ catutthaṃ.

^[9] Delighting and clinging here and there 彼彼樂著: the desire that in a future life one will be born in this place or that place. Pāli: tatratatrābhinandī (S. iii. 158).

^[10] The text reads “illness” 病. According to the answer given below, it is emended to “taint” 漏.

^[11] The three taints: the taint of sensual desire, the taint of existence, and the taint of ignorance 欲漏, 有漏, 無明漏; see Dīrgha Āgama, discourse 7. Pāli, D. 33, Saṅgīti: tayo āsavā—kāmāsavo, bhavāsavo, avijjāsavo.

^[12] The text reads: “Within my Dharma and discipline.”

^[13] As in note 12 above.

^[14] As in note 12 above.

^[15] Pāli, S. 12.31, Bhūtaṃ; 32, Kaḷāra.

^[16] “The Question of Ajita in the Pārāyana” 波羅延耶阿逸多所問. Pāli: vuttaṃ, sāriputta, pārāyane ajitapañhe, that which was said in Ajita’s question in the Pārāyana (Suttanipāta, fifth chapter, Pārāyanavagga, Ajitapañhā; the Pārāyana chapter of the Sutta Nipāta, “The Questions of Ajita”).

^[17] Enumeration of the Dharma 法數. Pāli: saṅkhātadhamma, one who has investigated the Dharma and thoroughly understood the Dharma. Because saṅkhāta means “calculated,” it was translated into Chinese as “enumeration of the Dharma.” Yin Shun’s edition emends this to “teaching of the Dharma” 法教. The Guo Yi translation does likewise.

^[18] Pāli: ye ca sekhā puthū idha, here, those who are trainees and ordinary people.

^[19] See note 17 above.

^[20] The original Chinese reads “true” 真實. Pāli: bhūtam idanti sāriputta passasī ti? “Sāriputta, do you see that this is a living being?” The Sanskrit term bhūta can function as an adjective and also as a noun, referring to living species or a germ of life. “true”—“living being.”

^[21] In this sense, the Chinese “true” is clearly incorrect. See the preceding note.

^[22] Pāli, A. 10.76, Tayodhamma.

^[23] Loss of mindfulness 失念, that is, forgetting right mindfulness and becoming distracted. Pāli: muṭṭhasacca. 失念

^[24] Chinese: restlessness, lack of restraint, and failure to train in the precepts 掉, 不律儀, 不學戒. Pāli: uddhaccaṃ asaṃvaraṃ dussīlyaṃ: restlessness, lack of guarding, and bad conduct.

^[25] Pāli, S. 12.70, Susīma.

^[26] Susīma (the young man) 須深. Pāli: Susīma-paribbājaka, Susīma, a wanderer of another sect.

^[27] In the Pāli text, Susīma occasionally saw many bhikkhus approach the Blessed One and declare final knowledge, that is, personally confirm that they had attained arhatship (bhagavato santike aññā vyākatā hoti). Out of curiosity, Susīma followed them and questioned them.

^[28] Chinese: “what the noble ones declare, and equanimity” 聖說及捨. Pāli: yan taṃ ariyā ācikkhanti upekkhako satimā sukhavihārī ti, that which the noble ones describe as equanimous, mindful, and dwelling happily.

^[29] Purity of equanimity and mindfulness, with one-pointed mind 捨淨念一心. Pāli: upekkhā-sati-pārisuddhiṃ, purity of equanimity and mindfulness.

^[30] This refers to the eight liberations (Pāli: aṭṭha vimokkhā); beginning from the fourth dhyāna of the Form Realm, one transcends form and the formless states and finally enters the attainment of the cessation of perception and feeling. Pāli: ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, the peaceful liberations transcending form and the formless, having touched them with the body, he abides therein.

^[31] Pāli: idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, there is no attainment corresponding to this declaration and these states.

^[32] Liberated through wisdom 慧解脫, liberated—that is, attaining arhatship—through wisdom rather than through meditative concentration. Pāli: paññāvimutta.

^[33] Right attainment 正受 (Pāli: samāpatti): its ordinary meaning is “having arrived” or “accomplishment”; its specialized meaning is reaching a state of dhyāna and concentration. In this sense it is transcribed as samāpatti, or translated as right attainment, power of concentration, or equal culmination. In the context of this passage, it means only “not attained” (Pāli: asamāpatti).

^[34] Pāli: pubbe (...) dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇaṃ, first comes knowledge of the stability of the Dharma, and afterward knowledge of nirvana.

^[35] Pāli, S. 12.21–22, Dasabala.

^[36] “Knowing the dwelling place of former Buddhas” 知先佛住處, that is, personally claiming the position of the Buddhas of the past. Pāli: āsabhaṃ ṭhānaṃ paṭijānāti, he declares the position of the bull-leader, that is, he personally claims the position of guiding sentient beings.

^[37] Turning the Brahmā wheel 轉梵輪. Pāli: brahmacakkaṃ pavatteti.

^[38] The original text is abridged according to a similar passage, but no preceding passage resembling it has been found.

^[39] Fetters leading to future existence 當來有結: fetters that lead to future existence, that is, to rebirth in a subsequent life.

^[40] “Falling away from the great purpose,” that is, losing the noble objective and forfeiting great benefit. Pāli: mahantañca sadatthaṃ parihāpeti, he forfeits the great benefit.

^[41] “The domain of the foremost teaching” 第一教法之場. Pāli: na, bhikkhave, hīnena agassa patti hoti. aggena ca kho, bhikkhave, aggassa patti hoti, “Bhikkhus, the supreme cannot be attained by what is inferior. It is through the supreme that the supreme is attained.”

^[42] That is, the Dharma is well revealed and therefore leads to peace; leads to nirvana; leads to the bodhi of the śrāvakas and to the Buddha’s perfect awakening.

^[43] Pāli: evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati saphalā sa-udrayā, “Thus our going forth will not be fruitless, but will bear fruit and yield results.”

^[44] Chinese: “There is no need for hand-speech” 不須手語, meaning that there is no need to speak with the hands.

^[45]. See n. 42 above.

^[46]. Pāli, S. 12. 49. Ariyasāvaka.

^[47]. Pāli: kiṃ nu kho kismiṃ sati kiṃ hoti; kissūppadā kiṃ uppajjati, when what exists, what comes to be? With the arising of what does what arise?

^[48]. S. 12. 68. Kosambī.

^[49]. Na-la 那羅 (Pāli: Nārada), Mậu-sư-la 茂師羅 (Musila), Thù-thắng 殊勝 (Paviṭṭha), A-nan 阿難 (Ānanda).

^[50]. The Pāli version: at Kosambiyaṃ Ghositārāme.

^[51]. Chinese: dị tín, dị dục, dị văn, dị hành giác tưởng, dị kiến thẩm đế nhẫn 異信,異欲,異聞,異行覺想, 異見審諦忍. Pāli: aiñatreva (...) saddhāya aññatra ruciyā anussava aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā. Sanskrit: aññatra, differently, or except; the Chinese translation is dị, which should be understood as an adverb rather than an adjective.

^[52]. Pāli: paccattam eva ñāṇaṃ, one personally has such knowledge.

^[53]. Pāli: bhavanirodho nibbānan ti, the cessation of existence is nirvana.

^[54]. S. 12. 13. Samaṇ-brāhmaṇā.

^[55]. The meaning of śramaṇa, the meaning of brāhmaṇa 沙門義, 婆羅門義. Pāli: sāmaññatthaṃ brāhamaññatthaṃ, for the purpose of a śramaṇa, for the purpose of a brāhmaṇa.

^[56]. S. 12. 14. Samaṇa-brāhmaṇā.

^[57]. S. 12. 71-81. Samaṇa-brāhmaṇā.

^[58]. Pāli, S. 12. 28. Bhikkhu.

^[59]. Pāli: bhikkhu jarāmaraṇam pajānāti.

^[60]. Pāli, S. 12. 33. Ñāṇavatthūni ⁽¹⁾.

^[61]. Forty-four kinds of knowledge 四十四種智. Pāli: catucattārīaṃñāṇavatthūni, forty-four bases of knowledge.

^[62]. Pāli, S. 12. 34. Ñāṇavatthūni ⁽²⁾.

^[63]. Pāli: asati jātiyā natthi jarāmaraṇanti, knowledge (cognition) of the fact that when there is no birth, there is no aging and death.

^[64]. Pāli: yampissa taṃ dhammaṭṭhitiñāṇaṃ taṃpi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamman ti ñāṇaṃ, wherever there is knowledge of the stability of the Dharma, there is also knowledge (cognition) of the Dharma subject to exhaustion, the Dharma subject to decay, the Dharma subject to dispassion, and the Dharma subject to cessation.

^[65]. Pāli, S. 12. 35-36. Avijjā-paccāya.

^[66]. Pāli, S. 12. 38. Cetanā ⁽¹⁾.

^[67]. Pāli: yañ ca bhikkhave ceteti yañca pakappeti yañca anuseti, ārammaṇam etaṃ hoti ñāṇassa ṭhitiyā, whatever one thinks about, whatever one plans, and whatever one harbors, consciousness clings to that and abides there.

^[68]. Pāli, S. 12. 39. Cetanā ⁽²⁾.

^[69]. Hữu sử 有使; Sūtra 359: bỉ sử 彼使. Pāli: yañca anusevati: whatever it lies latent in, whatever it secretly thinks about. The Chinese version reads anusevati: to follow and serve. See n. 67 to Sūtra 359 above.

^[70]. S. 12. 40. Cetanā.

^[71]. Pāli: tasmiṃ patiṭṭhe viññāṇe virūḷhe nati hoti; natiyā sati āgatigati hoti, when consciousness is established and grows, there is inclination. When there is inclination, there is coming and going.

^[72]. Pāli, S. 12. 16. Dhammakathika.

^[73]. Pāli: dhammakathiko.

^[74]. S. 12. 16. Dhammakathika.

^[75]. Pháp thứ pháp hướng 法次法向, also called pháp tùy pháp hành 法隨行向. Pāli: dhammānudhammā-paṭipanno, practicing the Dharma and what accords with the Dharma, practicing in conformity with the successive order of the Dharma.