Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

雜阿含經

Chinese title:雜阿含經

📖15,488 words · ~62 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 365. TEACHING THE DHARMA[1]

Thus have I heard:

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

“‘Parinirvana in this very life^[2]’ is spoken of. What, then, does the Tathagata mean by parinirvana in this very life?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the support of the Dharma. Excellent, Blessed One! We beseech you to teach us about nirvana in this very life. Having heard it, the bhikkhus will practice in accordance with the teaching.”

The Buddha told the bhikkhus:

“Listen attentively and reflect well; I shall explain it for you. If a bhikkhu becomes disenchanted with aging, illness, and death, becomes dispassionate, and brings them to cessation, so that the taints no longer arise and his mind is well liberated, that bhikkhu is said to attain parinirvana in this very life.”

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

SUTRA 366. VIPAŚYIN[3]

Thus have I heard:

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

“Before the Buddha Vipaśyin^[4] attained perfect enlightenment, he dwelt alone in a secluded place, diligently and energetically cultivating meditation and contemplation. He thought: ‘The entire world has entered birth and death: arising by itself, maturing by itself, perishing by itself, and sinking away by itself^[5]. Yet these sentient beings do not know, as it truly is, the supramundane path that transcends aging and death.’ He then examined for himself: ‘Conditioned by what do aging and death come to be?’ Examining and contemplating correctly in this way, he attained direct knowledge of reality as it truly is^[6], and the knowledge arose in him: ‘Because there is birth, aging and death come to be;

with birth as condition, there are aging and death.’ He again contemplated correctly: ‘Conditioned by what does birth come to be?’ Through further correct contemplation, he attained direct knowledge of reality as it truly is and understood: ‘With existence as condition, there is birth.’ He again contemplated correctly: ‘Conditioned by what does existence come to be?’ Through further correct contemplation, direct knowledge of reality as it truly is arose in him, and he understood: ‘With clinging as condition, there is existence.’ He again contemplated correctly: ‘Conditioned by what does clinging come to be?’ Through further correct contemplation, direct knowledge of reality as it truly is arose in him.

He discerned that grasping at phenomena, attachment to their savor, covetousness, and craving increase with contact as condition. Therefore, one should know: with craving as condition, there is clinging; with clinging as condition, there is existence; with existence as condition, there is birth; and with birth as condition, there are aging, death, sorrow, lamentation, suffering, distress, and the accumulation of this entire great mass of suffering.

It is like a lamp that burns by relying upon oil and a wick. If someone continually adds oil and tends the wick, that lamp will continue to burn, shining without ceasing.’ This was explained in detail as in the preceding simile of the city^[7].”

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

As with the Buddha Vipaśyin, so too was it explained in detail above concerning the Buddhas Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, and Kāśyapa^[8].

SUTRA 367. CULTIVATION[9]

Thus have I heard:

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

“A bhikkhu should diligently apply himself to cultivating meditation and contemplation, bringing tranquility to the mind within. Why is this so? A bhikkhu must energetically and diligently apply himself to meditation and contemplation, bringing tranquility to the mind within, so that things may become manifest as they truly are.

What becomes manifest as it truly is? Aging and death become manifest as they truly are^[10]; the arising of aging and death, the cessation of aging and death, and the path leading to the cessation of aging and death become manifest as they truly are. Birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and formations become manifest as they truly are; the arising of formations, the cessation of formations, and the path leading to the cessation of formations become manifest as they truly are.

These phenomena, being by nature impermanent, conditioned, and tainted, become manifest as they truly are.”

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

SUTRA 368. SAMĀDHI[11]

Thus have I heard:

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

“One should cultivate immeasurable samādhi, diligently and energetically fixing mindfulness upon the cultivation of immeasurable samādhi. Having diligently and energetically fixed mindfulness in this way, things will become manifest as they truly are. What becomes manifest as it truly is? Aging and death become manifest as they truly are, up to and including formations, which become manifest as they truly are. These phenomena, being by nature impermanent, conditioned, and tainted, become manifest as they truly are.”

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

SUTRA 369. THE TWELVE LINKS OF DEPENDENT ORIGINATION ⁽¹⁾^[12]

Thus have I heard:

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

“Long ago, before the Buddha Vipaśyin attained perfect enlightenment, he had not long been dwelling at the place of awakening^[13] when he became a Buddha. He then went beneath the Bodhi tree, spread grass to make a seat, sat cross-legged with his body upright, and established right mindfulness. For seven days he sat, contemplating the twelve links of dependent origination in forward and reverse order as follows: ‘Because this exists, that exists; because this arises, that arises. With ignorance as condition, there are formations… up to: with birth as condition, there are aging and death and the accumulation of this entire great mass of suffering; and this entire great mass of suffering ceases.’”

After the Buddha Vipaśyin had sat in stillness for exactly seven days, he emerged with awareness from samādhi and spoke these verses:

When phenomena arise in this way,

The brahmin diligently meditates and reflects;

Forever freed from every doubt,

He knows phenomena arise from conditions.

If one knows the cause from which suffering arises,

Knows the complete cessation of all feelings,

And knows the ending of conditioned phenomena,

Then one knows the ending of all taints.

When phenomena arise in this way,

The brahmin diligently meditates and reflects;

Forever freed from every doubt,

He knows there is a cause from which suffering arises.

When phenomena arise in this way,

The brahmin diligently meditates and reflects;

Forever freed from every doubt,

He knows the complete cessation of all feelings.

When phenomena arise in this way,

The brahmin diligently meditates and reflects;

Forever freed from every doubt,

He knows the ending of conditioned phenomena.

When phenomena arise in this way,

The brahmin diligently meditates and reflects;

Forever freed from every doubt,

He knows the complete ending of all taints.

When phenomena arise in this way,

The brahmin diligently meditates and reflects;

Illuminating the whole world,

Like the sun in the open sky,

He scatters all the armies of Māra

And knows liberation from every fetter.

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

As with the Buddha Vipaśyin, so too was it taught concerning the Buddhas Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, and Kāśyapa^[14].

SUTRA 370. THE TWELVE LINKS OF DEPENDENT ORIGINATION (2)

Thus have I heard:

At one time, the Buddha was at the great seat of awakening^[15] on the bank of the Nairañjanā River at Uruvilvā^[16]. A short time later, he attained perfect enlightenment. He went beneath the shade of the Bodhi tree, spread grass to make a seat, sat cross-legged with his body upright, and established right mindfulness. This was explained in full as above.

SUTRA 371. NUTRIMENT[17]

Thus have I heard:

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

“There are four kinds of nutriment that sustain sentient beings, enabling them to grow and continue living in the world. What are the four? First, coarse edible food in morsels; second, the subtle nutriment of contact; third, the nutriment of volition; and fourth, the nutriment of consciousness^[18].

What are the cause, origin, source, and contact^[19] of these four kinds of nutriment? These four kinds of nutriment have craving as their cause, craving as their origin, craving as their source, and craving as their contact. What are the cause, origin, source, and contact of this craving?

Craving has feeling as its cause, feeling as its origin, feeling as its source, and feeling as its contact. What are the cause, origin, source, and contact of this feeling? Feeling has contact as its cause, contact as its origin, contact as its source, and contact as its contact.

What are the cause, origin, source, and contact of this contact? Contact has the six ayatanas as its cause, the six ayatanas as its origin, the six ayatanas as its source, and the six ayatanas as its contact. When the six ayatanas arise, contact arises; when contact arises, feeling arises; when feeling arises, craving arises; and when craving arises, nutriment arises.

Because nutriment arises, birth, aging, illness, death, sorrow, lamentation, pain, and distress arise in future lives, and thus this entire great mass of suffering arises. Conversely, when the six ayatanas cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; and when craving ceases, nutriment ceases. Because nutriment ceases, birth, aging, illness, death, sorrow, lamentation, pain, and distress in future lives also cease, and this entire great mass of suffering that has arisen likewise ceases.”

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

SUTRA 372. PHALGUNA[20]

Thus have I heard:

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

“Blessed One, who consumes consciousness as nutriment^[22]?”

The Buddha said to Phalguna:

“I do not say that there is one who consumes consciousness^[23]. If I had said that there is one who consumes consciousness, then you should ask that question. Here I say that consciousness is nutriment, so you should ask: ‘Through what cause and condition does the nutriment of consciousness exist?’ I would answer: ‘The nutriment of consciousness can bring about future existence and cause its continued arising. Because there is existence, there are the six ayatanas; with the six ayatanas as condition, contact arises.’”

Phalguna asked again:

“Who makes contact?”

The Buddha said to Phalguna:

“I do not say that there is one who makes contact. If I had said that there is one who makes contact, then you should ask: ‘Who makes contact?’ Here you should ask: ‘Through what cause and condition does contact arise?’ I would answer: ‘With the six ayatanas as condition, contact arises; with contact as condition, feeling arises.’”

He asked again:

“Who feels?”

The Buddha said to Phalguna:

“I do not say that there is one who feels. If I had said that there is one who feels, then you should ask: ‘Who feels?’ Here you should ask: ‘Through what cause and condition does feeling exist?’ I would answer: ‘With contact as condition, feeling exists; with feeling as condition, craving arises.’”

He asked again:

“Blessed One, who craves^[24]?”

The Buddha said to Phalguna:

“I do not say that there is one who craves. If I had said that there is one who craves, then you should ask: ‘Who craves?’ Here you should ask: ‘Through what cause and condition does craving exist?’ I would answer: ‘With feeling as condition, craving exists; with craving as condition, clinging arises.’”

He asked again:

“Blessed One, who clings?”

The Buddha said to Phalguna:

“I do not say that there is one who clings. If I had said that there is one who clings, then you should ask: ‘Who clings?’ Here you should ask: ‘Through what condition does clinging exist?’ I would answer: ‘With craving as condition, clinging exists; with clinging as condition, existence arises.’”

He asked again:

“Blessed One, who exists^[25]?”

The Buddha said to Phalguna:

“I do not say that there is one who exists. If I had said that there is one who exists, then you should ask: ‘Who exists?’ Here you should ask: ‘Through what condition does existence arise?’ I would answer: ‘With clinging as condition, existence arises, and it can bring about the manifestation of future existence^[26].’ This is called: because there is existence, there are the six ayatanas; the six ayatanas condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions existence, existence conditions birth, and birth conditions aging, illness, death, sorrow, lamentation, pain, and distress.

Thus this entire mass of suffering arises. Conversely, when the six ayatanas cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; and when birth ceases, aging, illness, death, sorrow, lamentation, pain, and distress cease, and this entire great mass of suffering that has arisen ceases.”

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

SUTRA 373. A SON’S FLESH[27]

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 nutriment that sustain sentient beings, enabling them to grow and continue living in the world. What are the four? They are: first, coarse edible food in morsels; second, the subtle nutriment of contact; third, the nutriment of volition; and fourth, the nutriment of consciousness.

“How does a bhikkhu contemplate the nutriment of food in morsels?

“It is as though a husband and wife had only one child, whom they cherished and nurtured. They wished to cross a perilous road through a wilderness, a place fraught with danger. Their provisions were completely exhausted, and they suffered extreme hunger and thirst, with no means left to save themselves.

They discussed the matter together: ‘We have one child whom we dearly love. Only by eating our child’s flesh can we escape this danger. Let not all three of us remain here and die together!’ Having reflected in this way, they choked with grief, wept in sorrow, and then killed their child.

Forcing themselves to eat their child’s flesh, they crossed the wilderness. What do you think, bhikkhus? Did that husband and wife eat their child’s flesh to savor its taste or because they desired delicious pleasure?”

They replied:

“No, Blessed One!”

He asked again:

“Bhikkhus, did that husband and wife not force themselves to eat their child’s flesh solely to cross the perilous road through the wilderness?”

They replied:

“Yes, Blessed One.”

The Buddha said to the bhikkhus:

“One should contemplate the nutriment of food in morsels in this way. When it is contemplated in this way, the nutriment of food in morsels is fully understood and abandoned. When the nutriment of food in morsels has been fully understood and abandoned^[28], craving for the five kinds of sensual pleasure is eliminated. Once craving for the five kinds of sensual pleasure has been eliminated, I do not see how that learned noble disciple could have even a single fetter connected with the five kinds of sensual pleasure that has not been severed. For if even one fetter remained to bind him, he would be reborn in this world.

“How does a bhikkhu contemplate the nutriment of contact? It is as though a cow were flayed alive. Everywhere on its body it would be gnawed by insects and pierced by earth, sand, dust, trees, and grasses.

If it lay on the ground, the creatures living on the ground would devour it; if it lay in water, the creatures living in the water would devour it; and if it remained in the open air, flying insects would devour it. Whether lying down or standing up, its body would constantly suffer pain. In the same way, a bhikkhu should contemplate the nutriment of contact.

When it is contemplated in this way, the nutriment of contact is fully understood and abandoned. For one who has fully understood and abandoned the nutriment of contact, the three kinds of feeling will necessarily be eliminated. Once the three kinds of feeling have been eliminated, the learned noble disciple has nothing further to do, for what had to be done has been accomplished.”

“How does a bhikkhu contemplate the nutriment of volition? Suppose that near a village or town a fire were burning, yet without smoke or flame. Then an intelligent and wise person, wishing to abandon suffering and attain happiness, weary of death and delighting in life, would think: ‘There is a great fire over there, but it has neither smoke nor flame.

Anyone passing by must avoid it and not stray into it; otherwise, that person will certainly die, without any doubt.’ Having reflected in this way, that person would constantly wish to stay far away from it. The contemplation of the nutriment of volition is likewise. One who contemplates it in this way abandons the nutriment of volition.

When the nutriment of volition has been eliminated, the three kinds of craving will certainly cease. Once the three kinds of craving have been eliminated, the learned noble disciple has nothing further to do, for what had to be done has been accomplished.

“How does a bhikkhu contemplate the nutriment of consciousness? Suppose a king’s patrol captured a robber, bound him, and brought him before the king. (This is as previously stated in the Sutra of Susima.) Because of this circumstance, he had to endure three hundred spear thrusts and suffer pain and anguish throughout the day and night. The contemplation of the nutriment of consciousness is likewise. One who contemplates it in this way abandons and fully understands the nutriment of consciousness. Once the nutriment of consciousness has been abandoned and fully understood, name-and-form will be abandoned and fully understood. Once name-and-form has been abandoned and fully understood, the learned noble disciple has nothing further to do, for what had to be done has been accomplished.”

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

SUTRA 374. LUST FOR EXISTENCE (1)[29]

Thus have I heard:

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

Bhikkhus, if there is delight and lust regarding these four kinds of nutriment, consciousness will become established and grow. Because consciousness becomes established and grows, it enters into name-and-form^[30]. Because it enters into name-and-form, formations grow.

Because formations grow, future existence grows. Because future existence grows, birth, aging, illness, death, sorrow, lamentation, suffering, and distress accumulate, and this entire great mass of suffering accumulates.

“If there is neither lust nor delight regarding the four kinds of nutriment, then, because there is neither lust nor delight, nutriment does not become established or grow. Because nutriment does not become established or grow, consciousness does not enter into name-and-form. Because it does not enter into name-and-form, formations do not grow. Because formations do not grow, future existence neither arises nor grows. Because future existence neither arises nor grows, birth, aging, illness, death, sorrow, lamentation, suffering, and distress will not arise in the future, and the entire great mass of suffering that has accumulated will cease.”

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

SUTRA 375. LUST FOR EXISTENCE (2)[31]

Thus have I heard:

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

“There are four kinds of nutriment that sustain sentient beings, enabling them to grow and remain alive in the world: first, the nutriment of edible food; second, the nutriment of contact; third, the nutriment of volition; and fourth, the nutriment of consciousness. Bhikkhus, if there are lust and delight regarding these four kinds of nutriment, there will necessarily be sorrow and lamentation, as well as defilement. If there are neither lust nor delight regarding these four kinds of nutriment, there will necessarily be neither sorrow nor lamentation, nor will there be defilement.”

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

SUTRA 376. LUST FOR EXISTENCE (3)

Thus have I heard:

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

“There are four kinds of nutriment that sustain sentient beings, enabling them to grow and remain alive in the world. What are the four? The first is coarse edible food taken in mouthfuls; the second is the subtle nutriment of contact; the third is the nutriment of volition; and the fourth is the nutriment of consciousness. Bhikkhus, if there are lust and delight regarding these four kinds of nutriment, consciousness becomes established and grows, up to the accumulation of the entire great mass of suffering.

“Suppose there were a pavilion or palace, broad and spacious to the north and west, with windows on the east and west. When the sun rises in the east, its light shines upon the western wall. Likewise, bhikkhus, if there are lust and delight regarding these four kinds of nutriment (as extensively explained before, up to the accumulation of the entire great mass of suffering). If there are neither lust nor delight regarding these four kinds of nutriment… (as extensively explained before, up to the cessation of the accumulated entire great mass of suffering).

“Bhikkhus, suppose there were a pavilion or palace, broad and spacious to the north and west, with windows on the east and west. When the sun rises in the east, where would it shine?”

The bhikkhus said to the Buddha:

“It would shine upon the western wall.”

The Buddha said to the bhikkhus:

“If there were no western wall, where would the sun shine?”

The bhikkhus said to the Buddha:

“The sun would shine through empty space, with nothing upon which its light could fall.”

The Buddha said to the bhikkhus:

“Likewise, bhikkhus, when there are neither lust nor delight regarding the four kinds of nutriment, consciousness has no place to become established, up to the cessation of the accumulated entire great mass of suffering.”

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

SUTRA 377. LUST FOR EXISTENCE (4)[32]

Thus have I heard:

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

“Bhikkhus, suppose there were a pavilion or palace, broad and spacious to the north and west, with windows on the east and west. When the sun rises in the east, in which direction would it cast its light?”

The bhikkhus said to the Buddha:

“It would cast its light upon the western wall.”

The Buddha said to the bhikkhus:

“Likewise, when there are lust and delight regarding the four kinds of nutriment, consciousness becomes established and grows, up to the accumulation of the entire great mass of suffering. If there are neither lust nor delight regarding these four kinds of nutriment, consciousness neither becomes established nor grows, up to the cessation of the accumulated entire great mass of suffering.

“Bhikkhus, suppose a painter and the painter’s apprentice gathered various pigments and wished to embellish and paint in the midst of empty space. Would they be able to paint there?”

The bhikkhus said to the Buddha:

“No, Blessed One, they could not. Why? Because empty space is not form, offers no resistance, and cannot be seen. Likewise, bhikkhus, when there are neither lust nor delight regarding these four kinds of nutriment, consciousness neither remains nor grows, up to the cessation of the accumulated entire great mass of suffering.”

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

SUTRA 378. LUST FOR EXISTENCE (5)

Thus have I heard:

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

“There are four kinds of nutriment that sustain sentient beings, enabling them to grow and continue living in the world. What are the four? The first is coarse edible nutriment taken in morsels; the second is subtle nutriment through contact; the third is nutriment through volition; and the fourth is the nutriment of consciousness. If bhikkhus have craving and delight regarding these four kinds of nutriment, consciousness becomes established and grows, and so on, until this entire great mass of suffering arises.

“Bhikkhus, suppose a painter or a painter’s apprentice gathered various colors, wishing to decorate and paint images upon a material surface. Bhikkhus, what do you think? Could that painter or his apprentice use those colors to decorate and paint upon the material surface?”

The bhikkhus said to the Buddha:

“Yes, Blessed One, they could decorate and paint upon the material surface.”

The Buddha told the bhikkhus:

“Bhikkhus, if there are craving and delight regarding these four kinds of nutriment, consciousness becomes established and grows… until this entire great mass of suffering arises. Bhikkhus, if there are no craving and no delight regarding these four kinds of nutriment, consciousness does not become established or grow… until this entire arisen great mass of suffering ceases. Bhikkhus, suppose a painter or a painter’s apprentice gathered various colors but wished to decorate and paint images without needing any material surface. Could he paint them?”

The bhikkhus said to the Buddha:

“No, Blessed One, he could not.”

“So it is, bhikkhus: if there are no craving and no delight regarding the four kinds of nutriment, consciousness does not become established or grow… until this entire arisen great mass of suffering ceases.”

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

SUTRA 379. TURNING THE DHARMA WHEEL[33]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Resort of the Seers, in the country of Varanasi. At that time, the Blessed One addressed the five bhikkhus:

“‘This is the Noble Truth of Suffering’—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening^[34] arose. ‘This is the Noble Truth of the Origin of Suffering; this is the Noble Truth of the Cessation of Suffering; this is the Noble Truth of the Path leading to the Cessation of Suffering’—regarding these Dharmas never heard before, when they were rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“Furthermore, ‘This Noble Truth of Suffering has been known and is to be fully known’^[35]—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“‘This Noble Truth of the Origin of Suffering has been known and is to be abandoned’—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“Furthermore, ‘This Noble Truth of the Cessation of Suffering has been known and is to be realized’—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“Furthermore, ‘This Noble Truth of the Path leading to the Cessation of Suffering has been known and is to be cultivated’—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“Furthermore, bhikkhus, ‘This Noble Truth of Suffering has been known and transcended’^[36]—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“Furthermore, ‘This Noble Truth of the Origin of Suffering has been known, abandoned^[37], and transcended’—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“Furthermore, ‘This Noble Truth of the Cessation of Suffering has been known, realized, and transcended’^[38]—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“Furthermore, ‘This Noble Truth of the Path leading to the Cessation of Suffering has been known, cultivated, and transcended’^[39]—regarding this Dharma never heard before, when it was rightly contemplated, vision, knowledge, wisdom, and awakening arose.

“Bhikkhus, regarding these Four Noble Truths in their three turnings and twelve aspects^[40], so long as vision, knowledge, wisdom, and awakening had not arisen in me, I could never have been regarded, among devas, Maras, Brahmas, ascetics, brahmins, and the assemblies who hear the Dharma^[41], as liberated and delivered, nor could I have personally realized unsurpassed perfect awakening. Regarding these Four Noble Truths in their three turnings and twelve aspects, vision, knowledge, wisdom, and awakening arose in me; therefore, among devas, Maras, Brahmas, ascetics, brahmins, and the assemblies who hear the Dharma, I became liberated and delivered and personally realized unsurpassed perfect awakening.”

When the Blessed One taught this Dharma, Venerable Kaundinya^[42], together with eighty thousand devas, became free from dust and defilement and attained the pure Dharma eye.”

At that time, the Blessed One asked Venerable Kaundinya:

“Have you understood the Dharma?”

Kaundinya said to the Buddha:

“Blessed One, I have understood.”

Again he asked Venerable Kaundinya^[43]:

“Have you understood the Dharma?”

Kaulin said to the Buddha:

“Well-Gone One, I have understood.”

Because Venerable Kaulin had understood the Dharma, he was called Ajnata-Kaulin^[44].

After Venerable Ajnata-Kaulin had understood the Dharma, the earth deities proclaimed:

“Worthy ones, in the Deer Park at the Resort of the Seers, in the country of Varanasi, the Blessed One has turned three times the Dharma wheel of twelve aspects, which no ascetic, brahmin, deva, Mara, or Brahma had ever turned. It brings abundant benefit and abundant happiness. Out of compassion for the world, through what is meaningful and beneficial, it brings welfare and happiness to devas and humans, increases the hosts of the heavenly realms, and diminishes the hosts of the asuras.”

After the earth deities had made this proclamation, it resounded among the deities of the sky, the Four Great Heavenly Kings, the devas of the Thirty-Three, the Yama devas, the Tusita devas, the devas who Delight in Creation, and the devas who Wield Power over Others’ Creations. They transmitted the proclamation successively, and in an instant it resounded as far as the Brahma realm, where the proclamation was heard:

Because the Blessed One turned the Dharma wheel in the Deer Park at the Resort of the Seers, in the country of Varanasi, this sutra is called the Sutra on Turning the Dharma Wheel^[45].

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

SUTRA 380. THE FOUR TRUTHS (1)

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Resort of the Seers, in the country of Varanasi. At that time, the Blessed One addressed the bhikkhus:

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

SUTRA 381. THE FOUR TRUTHS (2)

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Resort of the Seers, in the country of Varanasi. At that time, the Blessed One addressed the bhikkhus:

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

SUTRA 382. TO BE FULLY KNOWN[48]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Sages’ Dwelling Place in the country of Varanasi. At that time, the Blessed One said to the bhikkhus:

“There are Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the cessation of suffering. A bhikkhu should know and fully understand the Noble Truth of Suffering; should know and abandon the Noble Truth of the Origin of Suffering; should know and realize the Noble Truth of the Cessation of Suffering; and should know and cultivate the Noble Truth of the Path leading to the complete cessation of suffering^[49].”

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

SUTRA 383. ALREADY KNOWN

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Sages’ Dwelling Place in the country of Varanasi. At that time, the Blessed One said to the bhikkhus:

“There are Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the cessation of suffering. A bhikkhu has known and fully understood the Noble Truth of Suffering; has known and abandoned the Noble Truth of the Origin of Suffering; has known and realized the Noble Truth of the Cessation of Suffering; and has known and cultivated the Noble Truth of the Path leading to the complete cessation of suffering^[50]. Thus, the bhikkhu has severed craving, cast off the fetters, attained direct realization regarding conceit^[51], and reached the ultimate end of suffering.”

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

SUTRA 384. DESTRUCTION OF THE TAINTS[52]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Sages’ Dwelling Place in the country of Varanasi. At that time, the Blessed One said to the bhikkhus:

A bhikkhu has known and fully understood the Noble Truth of Suffering; has known and abandoned the Noble Truth of the Origin of Suffering; has known and realized the Noble Truth of the Cessation of Suffering; and has known and cultivated the Noble Truth of the Path leading to the complete cessation of suffering^[53]. Thus, this bhikkhu is called an arhat: the taints are exhausted, the task is accomplished, the burdens are laid down, his own goal has been attained^[54], the fetters are utterly exhausted, and through right knowledge he is well liberated.”

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

SUTRA 385. ULTIMATE LIMIT[55]

Thus have I heard:

“There are Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the cessation of suffering. A bhikkhu has known and fully understood the Noble Truth of Suffering; has known and abandoned the Noble Truth of the Origin of Suffering; has known and realized the Noble Truth of the Cessation of Suffering; and has known and cultivated the Noble Truth of the Path leading to the complete cessation of suffering^[56]. Thus, this bhikkhu has reached the ultimate consummation, the ultimate freedom from all defilements, and the ultimate completion of the holy life; being wholly pure, he is called a Superior Person.” ^[57]

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

SUTRA 386. THE NOBLE ONE (1)

Thus have I heard:

“There are Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the cessation of suffering. A bhikkhu has known and fully understood the Noble Truth of Suffering; has known and abandoned the Noble Truth of the Origin of Suffering; has known and realized the Noble Truth of the Cessation of Suffering; and has known and cultivated the Noble Truth of the Path leading to the complete cessation of suffering. Thus, the bhikkhu has removed the crossbar, leveled the rampart and moat, crossed beyond the dangers, and loosened the bonds; he is called a noble one who has raised the noble banner.”^[58]

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

SUTRA 387. THE NOBLE ONE (2)

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Sages’ Dwelling Place in the country of Varanasi. At that time, the Blessed One said to the five bhikkhus:

“There are Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the cessation of suffering. A bhikkhu has known and fully understood the Noble Truth of Suffering; has known and abandoned the Noble Truth of the Origin of Suffering; has known and realized the Noble Truth of the Cessation of Suffering; and has known and cultivated the Noble Truth of the Path leading to the complete cessation of suffering. Thus, the bhikkhu has removed the crossbar, leveled the rampart and moat, crossed beyond the dangers, and loosened the bonds; he is called a noble one who has raised the noble banner.”^[59]

“Bhikkhus, what does it mean to have removed the crossbar? ^[60]The five lower fetters have been abandoned and fully known; this is called having removed the crossbar. ^[61]

“What does it mean to have leveled the rampart and moat? ^[62] The deep moat of ignorance has been severed and fully known; this is called having leveled the rampart and moat. ^[63]

“What does it mean to have crossed beyond the dangers? ^[64] One is liberated from birth and death and has reached the ultimate end of suffering; this is called having crossed beyond the dangers. ^[65]

“What does it mean to have loosened the bonds? ^[66] Craving has been severed and fully known. ^[67]

“What does it mean to have raised the banner of the Noble Path? ^[68] The conceit ‘I am’ has been severed and fully known; this is called having raised the noble banner.” ^[69]

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

SUTRA 388. FIVE FACTORS AND SIX QUALITIES[70]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Sages’ Dwelling Place in the country of Varanasi. At that time, the Blessed One said to the five bhikkhus:

A bhikkhu has known and fully understood the Noble Truth of Suffering; has known and abandoned the Noble Truth of the Origin of Suffering; has known and realized the Noble Truth of the Cessation of Suffering; and has known and cultivated the Noble Truth of the Path leading to the complete cessation of suffering. Such a bhikkhu is said to have abandoned five factors, fulfilled six qualities, guarded one thing, relied upon four things, cast away the truths, departed from the crossroads, realized the thoughts of awakening, become self-possessed, become well liberated in mind and well liberated through wisdom, and become wholly pure; he is called a Superior Person.”

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

SUTRA 389. THE GOOD PHYSICIAN

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Sages’ Dwelling Place in the country of Varanasi. At that time, the Blessed One said to the bhikkhus:

“There are four qualities through whose fulfillment one is called a great king of physicians, endowed with all the necessary attributes. What are the four? First, skillfully knowing the illness; second, skillfully knowing the cause of the illness; third, skillfully knowing how to treat the illness; and fourth, skillfully knowing how to cure the illness so that it will never recur thereafter.

“What does it mean for a good physician to skillfully know illness? A good physician thoroughly knows the various kinds of illness, each as it is; this is called a good physician’s skillfully knowing illness.

“What does it mean for a good physician to skillfully know the root cause of illness? A good physician thoroughly knows that this illness is caused by wind, caused by phlegmatic disorders, caused by mucus and saliva, caused by cold, caused by present circumstances, or caused by the seasons; this is called a good physician’s skillfully knowing the root cause of illness.

“What does it mean for a good physician to skillfully know how to treat illness? A good physician thoroughly knows, for each kind of illness, whether medicine should be applied, emesis induced, purgation administered, nasal drops given, fumigation used, or perspiration induced, as well as other treatments of this kind; this is called a good physician’s skillfully knowing how to treat illness.

“What is meant by a good physician who knows how to treat an illness so that it will never recur afterward? A good physician skillfully treats every kind of illness, causing it to be completely eradicated so that it will never recur in the future. This is called a good physician who knows how to treat an illness so that it will never recur.

“The Tathagata, the Worthy One, the Perfectly Enlightened One, is the Great King of Physicians, accomplished in four virtues, and he heals the illnesses of sentient beings in the same way. What are the four? The Tathagata knows as it truly is: ‘This is the Noble Truth of Suffering’; he knows as it truly is: ‘This is the Noble Truth of the Origin of Suffering’; he knows as it truly is: ‘This is the Noble Truth of the Cessation of Suffering’; and he knows as it truly is: ‘This is the Noble Truth of the Path leading to the Cessation of Suffering.’

“Bhikkhus, physicians of the world do not know as it truly is the treatment for the root of birth, nor do they know as it truly is the treatment for the roots of aging, illness, death, sorrow, lamentation, suffering, and distress. The Tathagata, the Worthy One, the Perfectly Enlightened One, is the Great King of Physicians, who knows as it truly is the treatment for the roots of birth, aging, death, sorrow, lamentation, suffering, and distress. Therefore, the Tathagata, the Worthy One, the Perfectly Enlightened One, is called the Great King of Physicians.”

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

SUTRA 390. ASCETICS AND BRAHMINS (1)[71]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park, the Abode of the Seers, in the country of Varanasi. At that time, the Blessed One said to the bhikkhus:

“Those ascetics and brahmins who do not know as it truly is this Noble Truth of Suffering, do not know as it truly is this Noble Truth of the Origin of Suffering, do not know as it truly is this Noble Truth of the Cessation of Suffering, and do not know as it truly is this Noble Truth of the Path leading to the Cessation of Suffering—those ascetics and brahmins are neither ascetics among ascetics nor brahmins among brahmins. With regard to the true purpose of an ascetic and the true purpose of a brahmin, they cannot know and directly realize for themselves in this present life: ‘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.’^[72]

“Those ascetics and brahmins who know as it truly is this Noble Truth of Suffering, know as it truly is this Noble Truth of the Origin of Suffering, know as it truly is this Noble Truth of the Cessation of Suffering, and know as it truly is this Noble Truth of the Path leading to the Cessation of Suffering—know that those ascetics and brahmins are indeed ascetics among ascetics and brahmins among brahmins. With regard to the true purpose of an ascetic and the true purpose of a brahmin, they know and directly realize for themselves in this present life: ‘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.’

“Therefore, bhikkhus, with regard to the direct realization of the Four Noble Truths, you should arouse ever greater aspiration, diligence, effort, and skillful means in your practice and training. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.”

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

SUTRA 391. ASCETICS AND BRAHMINS (2)[73]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park, the Abode of the Seers, in the country of Varanasi. At that time, the Blessed One addressed the five bhikkhus:

This should be explained in full as above, with only a few differences:

“If one does not know as they truly are the Four Noble Truths, know that such an ascetic or brahmin is not numbered among ascetics and is not numbered among brahmins. If one knows as they truly are the Noble Truths, then such an ascetic or brahmin…” and so forth…^[74]

When the Buddha had spoken this discourse, the bhikkhus, hearing the Buddha’s teaching, rejoiced and respectfully practiced it.

SUTRA 392. KNOWING AS IT TRULY IS [75]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park, the Abode of the Seers, in the country of Varanasi. At that time, the Blessed One said to the bhikkhus:

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

Just as the details concerning being unliberated and liberated from suffering were explained above, so too are the following:^[76]

Being unable and able to abandon the evil paths.

Being able and unable to abandon the decline of moral discipline.

Being able and unable to declare for oneself the attainment of a superhuman state.

Being able and unable to seek an excellent field of merit outside this true Dharma.

Being able and unable to seek a Great Teacher outside this true Dharma.

Being unable and able to cross beyond suffering.

Being unable and able to escape suffering.

As in the discourses above, each is followed by these verses:

“If one does not know suffering,

Nor the causes of this suffering;

Nor the complete cessation,

The final quiescence, of all states of suffering;

If one does not know the path’s course,

Contemplating ^[77] all suffering;

There is no liberation of mind,

Nor liberation through wisdom,

One cannot cross beyond suffering,

To reach the ultimate escape from suffering.

If one knows suffering as it truly is,

And also knows the causes of suffering;

And knows the complete cessation,

The final quiescence, of all suffering;

If one further knows as it truly is

The path’s course that ends suffering,

Liberation of mind is fulfilled,

And so too liberation through wisdom;

One can cross beyond suffering,

And attain ultimate liberation.

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

SUTRA 393. SON OF GOOD FAMILY [78]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park, the Abode of the Seers, in the country of Varanasi. At that time, the Blessed One said to the bhikkhus:

“If a son of good family, possessed of right faith, leaves the household life and goes forth to train in the Way, then among all that must be done, he must know the Dharma of the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. Therefore, bhikkhus, if you have not yet directly realized the Four Noble Truths, you must diligently seek the means to cultivate their direct realization.”^[79]

As with this passage, all discourses concerning the Four Noble Truths should be recited fully in this way.

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

The discourses whose contents are: knowing in this way, seeing in this way, and directly realizing in this way, are likewise taught as above.^[80]

Furthermore, as in the discourse above, the contents are expanded or abridged as follows:

“Having completely eliminated the three fetters, one attains the fruit of stream-entry. One should fully know the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. They should be known in this way, seen in this way, and directly realized in this way. When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.”^[81](...)

“If the three fetters have been completely eradicated and greed, ill will, and delusion have become attenuated, one attains the state of a once-returner. All must know the Four Noble Truths as they truly are. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. They should be known thus, seen thus, and directly contemplated thus. (...)” The rest was also spoken as above.^[82](...)

“If the five lower fetters have been completely eradicated, one attains the state of a non-returner who will attain parinirvana after rebirth and will never again be reborn in this world. All must know the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. They should be known thus, seen thus, and directly contemplated thus. (...)” The rest was also spoken as above.^[83](...)

“If all the taints have been completely eradicated, one attains the taintless liberation of mind and liberation through wisdom, and in this very life personally knows and realizes: ‘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.’ All must know the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. They should be known thus, seen thus, and directly contemplated thus. (...)” The rest was also spoken as above.(...)

“If one realizes the path of a pratyekabuddha, one must know the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. They should be known thus, seen thus, and directly contemplated thus. (...)” The rest was also spoken as above. (...)

“If one attains unsurpassed perfect enlightenment, one must know the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. They should be known thus, seen thus, and directly contemplated thus. (...)” The rest was also spoken as above.

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

SUTRA 394. THE SUN AND MOON (1)[84]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park, the Abode of the Seers, in Varanasi. At that time, the Blessed One addressed the bhiksus:

“Just as, when the sun rises, its light appears beforehand, so too, the true and complete cessation of suffering has a sign that appears beforehand, namely, knowledge of the Four Noble Truths. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.”^[85]

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

SUTRA 395. THE SUN AND MOON (2)[86]

When the Buddha was in the Deer Park, the Abode of the Seers, in Varanasi, the Blessed One addressed the bhiksus:

“If the sun and moon did not appear in the world, none of the stars would appear in this world either; then day and night, fortnights, seasons, the reckoning of years, hours, and moments would not appear at all. Thus the world would remain perpetually dark, without illumination; only a long night, a vast mass of sheer darkness, would appear in the world.

“If the Tathagata, the Worthy One, the Perfectly Enlightened One, did not appear in the world and did not teach the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, this world would be blind and dark, without illuminating light; thus a long night of sheer darkness would envelop the whole world.

“If the sun and moon appear in the world, the stars also appear, and day and night, fortnights, seasons, the reckoning of years, hours, and moments all appear in the world. In the same way, when the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world and teaches the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, the world is no longer dark, the long night is illuminated, and pure wisdom appears in the world.”

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

SUTRA 396. THE NOBLE DISCIPLE

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park, the Abode of the Seers, in Varanasi. At that time, the Blessed One addressed the bhiksus:

“Just as the sun appears, courses through the sky, dispels all darkness, and shines brightly, so too, when all conditioned phenomena that arise for a noble disciple have entirely ceased, the disciple becomes far removed from every defilement and gives rise to the Dharma eye, born together with direct contemplation, eradicating the three fetters of identity view, attachment to precepts and observances, and doubt. When these three fetters have been completely eradicated, that person is called a stream-enterer, who will not fall into evil destinies, is certain to advance toward perfect enlightenment, and, after passing seven times between the heavenly and human realms, will be liberated from suffering.

At that time, although sorrow and suffering may arise for that noble disciple, one hears only that the noble disciple, secluded from sensual desire and separated from evil and unwholesome states, with applied thought and sustained thought, and with the joy and bliss born of seclusion, fully enters and abides in the first dhyana; one does not see in that noble disciple any uneradicated state that could cause rebirth in this world.

Here, this disciple of the noble ones obtains the great benefit of the Dharma eye. Therefore, bhiksus, if you have not yet directly contemplated these Four Noble Truths, you should diligently and earnestly seek the means, arousing the resolve to strive in their cultivation and study.”

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

SUTRA 397. KHADIRA[87]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park, the Abode of the Seers, in Varanasi. At that time, the Blessed One addressed the bhiksus:

“If someone were to say, ‘I have not yet directly contemplated the Noble Truth of Suffering, nor have I directly contemplated the Noble Truth of the Origin of Suffering or the Noble Truth of the Cessation of Suffering,’ and yet were to say, ‘I shall attain direct contemplation of the Noble Truth of the Path leading to the Cessation of Suffering,’^[88] this statement would be incorrect. Why? Because this is impossible.

If one has not directly contemplated the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, and the Noble Truth of the Cessation of Suffering, yet wishes to directly contemplate the Noble Truth of the Path leading to the Cessation of Suffering, this cannot be. It is as if someone were to say, ‘I wish to weave khadira leaves^[89] together to make a vessel for carrying water.’ This cannot be. Why?

Because it is impossible. Likewise, if one were to say, ‘I have not directly contemplated the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, or the Noble Truth of the Cessation of Suffering, yet I wish to directly contemplate the Noble Truth of the Path leading to the Cessation of Suffering, which I have not directly contemplated,’ this also cannot be.

“If, however, one were to say, ‘After directly contemplating the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, and the Noble Truth of the Cessation of Suffering, I shall attain direct contemplation of the Noble Truth of the Path leading to the Cessation of Suffering,’ that would be well spoken. Why? Because this is possible.

If the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, and the Noble Truth of the Cessation of Suffering have already been directly contemplated, and one wishes to directly contemplate the Noble Truth of the Path leading to the Cessation of Suffering, this is possible. It is as if someone were to say, ‘I shall weave padma leaves^[90] and maluka leaves^[91] together to make a vessel for carrying water.’ That would be well spoken.

Why? Because this is possible. Thus, if one were to say, ‘After directly contemplating the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, and the Noble Truth of the Cessation of Suffering, I now wish to attain direct contemplation of the Noble Truth of the Path leading to the Cessation of Suffering,’ that would be well spoken.

Why? Because this is possible. If one has directly contemplated the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, and the Noble Truth of the Cessation of Suffering, and wishes to directly contemplate the Noble Truth of the Path leading to the Cessation of Suffering, this is possible.”^[92]

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

SUTRA 398. THE INDRA PILLAR

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Abode of the Seers in Varanasi. At that time, the Blessed One addressed the bhikkhus:

“Suppose a small tuft of cotton or kapok were placed at a crossroads. When winds blew from the four directions, the cotton would fly in whichever direction the wind carried it. So too, any ascetic or brahmin who does not know as it really is the Noble Truth of Suffering; who does not know as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, should be known as an ascetic or brahmin who constantly watches others’ faces and habitually speaks in accordance with others^[93]. Because he does not know as it really is, when he hears others speak, he follows their words and accepts them. It should be known that this person did not cultivate wisdom in previous lives.

“Suppose an indra pillar^[94], made of copper and tin, were planted deep in the earth. Even powerful winds from the four directions could not shake it. So too, any ascetic or brahmin who knows as it really is the Noble Truth of Suffering; who knows as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, should be known as an ascetic or brahmin who does not watch others’ faces and does not speak in accordance with others, for this ascetic or brahmin possesses firmly established wisdom.

Because this person formerly cultivated accordingly, he does not follow the words of others. Therefore, bhikkhus, with regard to the Four Noble Truths, you must diligently seek the means, arouse the aspiration for the supreme, and energetically train and practice.”

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

SUTRA 399. THE PLACE OF DEBATE[95]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Abode of the Seers in Varanasi. At that time, the Blessed One addressed the bhikkhus:

“Suppose a stone pillar sixteen cubits long were planted eight cubits deep in the earth. Even if winds blew from the four directions, they could not shake it. So too, any ascetic or brahmin who knows as it really is the Noble Truth of Suffering; who knows as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering, may enter any place of debate and cannot be defeated.

His mind is liberated and his wisdom is liberated, and he can instead cause other ascetics and brahmins to give rise to anxiety and distress. Such knowing and seeing as they really are result entirely from practices cultivated in previous lives, and therefore his wisdom cannot be shaken. Therefore, bhikkhus, with regard to the Four Noble Truths, you must diligently seek the means, arouse the aspiration for the supreme, and energetically train and practice.”

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

SUTRA 400. BURNING ROBES[96]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Abode of the Seers in Varanasi. At that time, the Blessed One addressed the bhikkhus:

“Suppose a person’s head and robes caught fire. He would immediately arouse an intense resolve^[97] and urgently extinguish it.”^[98]

The Buddha told the bhikkhus:

“You should not say this! Set aside the matter of one’s head and robes. With regard to the Four Noble Truths, one must arouse intense resolve, make energetic effort, diligently seek the means, and cultivate direct realization. What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. If one has not yet attained direct realization, one must diligently seek the means and cultivate direct realization. Why is this?^[99]

“Bhikkhus, in hell, in the animal realm, and in the realm of hungry ghosts, beings are continually burned, yet the bhikkhus do not regard this as the utmost suffering. If the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering have not yet been directly realized, that bhikkhu should patiently endure suffering, pleasure, sorrow, and grief; and with regard to the Four Noble Truths, he should be still more diligent and energetic in seeking the means and cultivating direct realization. You should train in this way.”

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

SUTRA 401. ONE HUNDRED SPEARS[100]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Abode of the Seers in Varanasi. At that time, the Blessed One addressed the bhikkhus:

“Suppose a person lived for one hundred years, and someone said to him: ‘If you wish to hear the Dharma, you must undergo suffering three times each day. Early in the morning, you must endure the pain of being pierced by one hundred spears; at noon and in the evening, likewise. Thus, in a single day, you must endure the pain of being pierced by three hundred spears.

This must continue every day for one hundred years, after which you will hear the Dharma and attain direct realization. Could you endure this?’ At that time, because this person wished to hear the Dharma, he could endure all of it. Why?

Because beings born into the world continually undergo suffering within the three evil realms—at times in hell, at times as animals, and at times as hungry ghosts—yet they do not fully perceive these many kinds of suffering, nor do they hear the Dharma. Therefore, now, because he wishes to attain direct realization, he does not regard the lifelong suffering of being pierced by three hundred spears as great suffering. Therefore, bhikkhus, if you have not yet attained direct realization of the Four Noble Truths, you must diligently seek the means, arouse the aspiration for the supreme, and train in direct realization.”

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

SUTRA 402. COMPLETE PERFECT AWAKENING[101]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park at the Abode of the Seers in Varanasi. At that time, the Blessed One addressed the bhikkhus:

“One who is completely awakened^[102] to the Four Noble Truths is called the Tathagata, the Worthy One, the Perfectly Awakened One. What are the four? They are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. One who is completely awakened to these Four Noble Truths is called the Tathagata, the Worthy One, the Perfectly Awakened One. Therefore, bhikkhus, if you have not yet attained direct realization of the Four Noble Truths, you must diligently seek the means, arouse the aspiration for the supreme, and train in direct realization.”

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

SUTRA 403. KNOWING AS IT REALLY IS[103]

Thus have I heard:

At one time, the Buddha was traveling among the people in the country of Magadha. Between Rajagriha and Pataliputra there was a village called Bamboo Grove, where the king had built a House of Merit^[104]. At that time, the Buddha and the great assembly stopped to rest there for one night. The Blessed One addressed the bhikkhus:

“Because I and you did not know, did not see, did not awaken in accordance with^[105], and did not comprehend in accordance with^[106] the Four Noble Truths, we had to journey for a long time through birth and death. What are the four? They are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering.

“But because I and you have awakened to and known this Noble Truth of Suffering in accordance with reality and penetrated it in accordance with reality, the streams of existence have been ended, birth and death have been completely exhausted, and there will be no further rebirth. Because we have awakened to and known the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering in accordance with reality and penetrated them in accordance with reality^[107], the streams of existence^[108] have been ended, birth and death have been completely exhausted, and there will be no further rebirth.

Therefore, bhikkhus, if you have not yet attained direct realization of the Four Noble Truths, you should diligently seek the means, arouse the aspiration for the supreme, and cultivate direct realization.”

At that time, the Blessed One then spoke this verse:

For a long time, I and you

Have waded through birth and death;

Because we did not see the Noble Truths,

Our great suffering increased day by day.

If one sees the Four Noble Truths,

The stream of the vast ocean of existence is ended,

Birth and death have been utterly ended;

There will be no rebirth in a future life.

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

SUTRA 404. ŚIṂŚAPĀ[109]

Thus have I heard:

At one time, the Buddha was traveling among the people in the country of Magadha. Between Rājagṛha and Pāṭaliputra there was a Bamboo Grove village, where the king had built a House of Merit. At that time, the Buddha and the great assembly stopped to rest for one night in this house. The Blessed One said to the bhikkhus:

“You should come with me to the Śiṃśapā Grove.”^[110]

The Blessed One then went with the great assembly to the Śiṃśapā Grove and sat beneath the shade of a tree. At that time, the Blessed One took a handful of leaves and asked the bhikkhus:

“Are the leaves in my hand more numerous, or are the leaves in the grove more numerous?”

The bhikkhus said to the Buddha:

“Blessed One, the leaves in the Buddha’s hand are very few, whereas the leaves in the grove are immeasurably numerous—hundreds, thousands, tens of thousands, and hundreds of millions of times more—beyond all calculation or comparison by analogy.”

“Likewise, bhikkhus, among the Dharmas that I realized for myself upon attaining complete and perfect awakening, those that I have proclaimed^[111] to others are like the leaves in my hand. Why is this? Because these teachings^[112] are beneficial to the meaning,^[113] beneficial to the Dharma, beneficial to the holy life, to clear wisdom and perfect awakening, and lead directly to nirvana.

As numerous as the leaves in the great grove are the true Dharmas that I directly knew for myself upon attaining complete and perfect awakening but did not teach. Why is this? Because those teachings^[114] are not beneficial to the meaning, not beneficial to the Dharma, not beneficial to the holy life, to clear wisdom and perfect awakening, and do not lead directly to nirvana.

Therefore, bhikkhus, if you have not yet directly comprehended the Four Noble Truths, you should diligently seek skillful means, arouse the supreme aspiration, and train in their direct comprehension.”

When the Buddha had spoken this discourse, the bhikkhus, having heard the Buddha’s teaching, rejoiced and respectfully practiced it.

SUTRA 405. THE OPENING[115]

Thus have I heard:

At one time, the Buddha was staying in the Hall of the Gabled Pavilion beside the Monkey Pond at Vaiśālī.

At that time, early in the morning, Venerable Ānanda put on his robe, took his bowl, and entered the city of Vaiśālī to beg for alms. That morning, a large group of Licchavi youths came out of the city and arrived at the gate of the monastery.^[117] Taking up their bows and arrows, they competed in shooting through an opening in the monastery gate. Every arrow passed through the opening in the gate. Seeing this, Venerable Ānanda was amazed and thought, “These Licchavi youths are able to accomplish such a difficult feat!”

After Venerable Ānanda had returned from begging for alms in the city, he put away his robe and bowl, washed his feet, and went to the Buddha. He bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, early this morning, I put on my robe, took my bowl, and entered the city of Vaiśālī to beg for alms. I encountered a large group of Licchavi youths who had come out of the city and arrived before the gate of the monastery. Taking up their bows and arrows, they competed in shooting through an opening in the monastery gate. Every arrow passed through the opening in the gate. I thought to myself, ‘How marvelous! These Licchavi youths are able to accomplish such a difficult feat!’”

The Buddha said to Ānanda:

“What do you think? The Licchavi youths competed in shooting arrows through the opening in the gate, and every arrow struck its mark. Is this more difficult, or would it be more difficult to split a hair into a hundred parts and then shoot at one part of that hair, with every arrow striking its mark?”

Venerable Ānanda said to the Buddha:

“To split a hair into a hundred parts and then shoot at one part of that hair, striking it with every shot, would be exceedingly difficult.”

The Buddha said to Ānanda:

“Yet it is not as difficult as knowing the Noble Truth of Suffering as it really is; that is truly more difficult. Likewise, to see and know as they really are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering is truly difficult.”

The Blessed One then spoke this verse:

A hair split into a hundred parts—

It is difficult to strike one part with an arrow.

To contemplate each aggregate of suffering

As not-self is more difficult still!

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

SUTRA 406. THE BLIND TURTLE[118]

Thus have I heard:

At one time, the Buddha was staying in the Hall of the Gabled Pavilion beside the Monkey Pond at Vaiśālī. The Blessed One then said to the bhikkhus:

“Suppose the entire land were transformed into a great ocean. In it lived a blind turtle that had lived for immeasurable kalpas and surfaced only once every hundred years. In the ocean there was a floating piece of wood with a single hole in it, drifting upon the waves and carried east and west by the wind. When that blind turtle surfaced once every hundred years, would it encounter that hole?”

Venerable Ānanda said to the Buddha:

“Blessed One, it could not. Why is this? If the blind turtle were to reach the eastern sea, the wind might carry the piece of wood to the western, southern, or northern sea. Thus, with the two moving about in all four directions, it would not be easy for them to meet.”

The Buddha said to Ānanda:

“Although the blind turtle and the floating piece of wood move in contrary directions, they may still meet. For ignorant ordinary beings wandering through the five destinies, the temporary attainment of a human body is even more difficult than this. Why is this? Because these sentient beings do not practice what is meaningful, do not practice the Dharma, do not practice goodness, and do not practice truth. They kill one another in turn, the strong oppress the weak, and they create immeasurable evil. Therefore, bhikkhus, if you have not yet directly comprehended the Four Noble Truths, you should diligently seek skillful means, arouse the supreme aspiration, and train in their direct comprehension.”

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

Notes:

^[1]. Pāli, S. 12.16. Dhammakathika.

^[2]. Nirvana in this very life 見法般涅槃. Pāli: diṭṭhadhammanibbānapatta, attaining nirvana within directly experienced reality, that is, in this very life.

^[3]. S. 12.4–9. Vipassī.

^[4]. Tỳ-bà-thi 毘婆尸. Pāli: Vipassī.

^[5]. Pāli: kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca uppajjati ca, truly, this world has fallen into suffering and distress: it is born, grows old, dies, passes away, and is reborn.

^[6]. Original Chinese: direct penetration in accordance with reality 如實無間等. See note 67 to Sutra 23.

^[7]. See Sutra 287.

^[8]. Thi-khí 尸棄 (Pāli: Sikhī); Tỳ-thấp-bà-phù 毘濕波浮 (Vessabhū); Ca-la-ca-tôn-đề 迦羅迦孫提 (Kakusandha); Ca-na-ca-mâu-ni 迦那迦牟尼 (Koṇāgamana); Ca-diếp 迦葉 (Kassapa).

^[9]. S. 12.83. Sikkhā; 84. Yoga.

^[10]. Manifesting in accordance with reality 如實顯現. Pāli: (...) jarāmaraṇe yathābhūtaṃ sikkhā karaṇīyā, one must train in order to possess knowledge of aging and death as they really are.

^[11]. For the Pāli, see Sutra 367.

^[12]. For the Pāli, see Sutra 366.

^[13]. The seat of bodhi 菩提所, referring to the place of awakening (P. bodhimaṇḍa).

^[14]. See note 8 to Sutra 366.

^[15]. The great seat of bodhi; see note 13 to Sutra 369.

^[16]. Uất-tỳ-la Ni-liên-thiền hà 鬱毘羅尼連禪河. Pāli: the Nerañjarā River, in the village of Uruvelā, where the Buddha bathed before attaining awakening.

^[17]. Pāli, 12.11. Āhāra.

^[18]. The four nutriments: coarse material food, subtle contact as food, volition as food, and consciousness as food 麤摶食, 細觸食, 意思食, 識食. Pāli: cattārome... āhārā (...): kabalīkāro āhāro oḷāriko vā sukhumo (material food, coarse or subtle); phasso (contact), manosañcetanā (thought and volition), viññāṇaṃ (consciousness).

^[19]. Contact arises from the accumulation of causes 因集生觸; elsewhere translated: transformation arises from the accumulation of causes 因集生轉. Pāli: nidāna (cause), samudaya (accumulation and arising), jātika (production), pabhava (appearance).

^[20]. S. 12. 12. Phagguna.

^[21]. Phả-cầu-na 頗求那. Pāli: Moḷiyaphagguna.

^[22]. Pāli: ko nu kho, bhante, viññāṇāhāraṃ āhāretī ti, who partakes of the nutriment of consciousness?

^[23]. Pāli: “āhāretī ti” na ahaṃ vadāmi, I do not say: “It eats.”

^[24]. Pāli: ko nu kho tasatī ti, who thirsts with craving (yearning)?

^[25]. In the Pāli recension, from this point onward, there is no such question.

^[26]. In the original text: future-existence contact 當來有觸; here emended to future-existence transformation 轉. See n. 19 to Sutra 371.

^[27]. Eating the flesh of one’s child. Pāli, S. 12. 63. Puttamaṃsa.

^[28]. Complete knowledge through abandoning 斷知, that is, complete eradication. Pāli: pariññāto hoti, is fully understood.

^[29]. S. 12. 64. Atthirāgo.

^[30]. Pāli: yattha paṭiṭṭhitaṃ viññāṇaṃ virūḷhaṃ atthi tattha nāmarūpassa avakkan ti, wherever consciousness is established and grows, there name-and-form descends into manifestation. Chinese recension: . Pāli: .consciousness enters name-and-formname-and-form enters consciousness

^[31]. See Sutra 373 and the sutras that follow.

^[32]. See Sutras 375 and 376 above.

^[33]. Yin Shun, Recitation 3, Miscellaneous Causation, “4. Connected Discourses on the Truths,” comprises one hundred and fifty sutras, but only sixty-five have content; Taishō 379–443. Most correspond to Pāli S. 56, Sacca-Saṃyutta. Pāli, S. 56. 11–12. Tathāgatena vuttā.

^[34]. Pāli: idaṃ dukkhaṃ ariyasaccan ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapaādi, paññāṇaṃ udapādi vijjā udapādi, āloko udapādi, “Bhikkhus, concerning things unheard by me before, with regard to ‘This is the Noble Truth of Suffering,’ vision arose, knowledge arose, wisdom arose, true knowledge arose, and light arose.”

^[35]. The knowledge that it must be further known 智當復知.

^[36]. Already known and emerged 已知已出. Pāli: taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyanti me, (...), taṃ kho panidṃ dukkhaṃ ariyasaccaṃ pariññātan ti me, “This Noble Truth of Suffering is to be fully understood; I have fully understood it.”

^[37]. Already known, already abandoned, and emerged 已知已斷出. Pāli: (...) idaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabban ti me (...) pahīnanti me; “This is the Noble Truth of the Origin of Suffering, which is to be abandoned; I have abandoned it.”

^[38]. Already known, already realized, and emerged 已知已作證出. Pāli: (...) idaṃ dukkhanirodham ariyasaccaṃ sacchikātabbanti me (...) sacchikatanti me, “This is the Noble Truth of the Cessation of Suffering, which is to be realized; I have realized it.”

^[39]. Already known, already cultivated, and emerged 已知已修出. Pāli: (...) idaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbanti me (...) bhāvitanti me, “This is the Noble Truth of the Path leading to the cessation of suffering, which is to be cultivated; I have cultivated it.”

^[40]. Three turnings and twelve aspects 三轉十二行. Pāli: tiparivattaṃ dvādasākāraṃ, three turnings, twelve modes (aspects).

^[41]. Pāli: sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, in this world with its devas, Māra, and Brahmā, among this generation with its ascetics and brahmins, its devas and human beings.

^[42]. In the text: Kiều-trần-như 憍陳如, but in the passage below it is transcribed as Câu-lân. Pāli: Koṇḍañña.

^[43]. In the original text: Câu-lân 拘鄰.

^[44]. A-nhã Câu-lân 阿若拘鄰. Pāli: Aññāta-Koṇḍañña.

^[45]. Sutra on Turning the Dharma Wheel 轉法輪經. Pāli: Dhamma cakkappa vattanasuttam.

^[46]. Original Chinese: direct realization 無間等.

^[47]. Original text: awakening 覺. Elder Yin Shun emended it to training 學.

^[48]. S. 56. 29. Abhiñeyyaṃ (to be directly known).

^[49]. See Sutra 379 and nn. 34–37.

^[50]. See Sutra 379 and nn. 34–37.

^[51]. The original reads: regarding conceit, ignorance, and so forth 於慢無明等 (bringing the end of suffering to completion with respect to conceit and ignorance); Yin Shun emended it to direct realization regarding conceit 於慢無間等, in accordance with the sutra’s definition. See Sutras 23 and 24: ; Sutra 107: abandoning sensual craving, casting off all fetters, rightly attaining direct realizationdirect realization arises regarding conceit 於慢起無間等.

^[52]. S. 56. 25. Āsavakkhayo.

^[53]. See Sutra 379 and nn. 34–37.

^[54]. Having attained one’s own benefit 逮得己利.

^[55]. See Sutra 384 above.

^[56]. See Sutra 379 and nn. 34–37.

^[57]. Superior person 上士. Pāli: uttamapurisa?

^[58]. Compare Madhyama Āgama Sutra 200; Pāli, M. 200. Alagadūpama-sutta: ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi, “Such a bhikkhu is said to be one who has removed the barrier, filled in the moat, pulled up the pillar, and withdrawn the bolt.” See the explanation in the following sutra.

^[59]. See n. 58, Sutra 386.

^[60]. Having no bolt or barrier 無有關鍵. Pāli: niraggaḷo, one who has withdrawn the door-bolt.

^[61]. The five lower fetters, the five fetters that lead to rebirth in the Desire Realm (the lower realm): identity view, doubt, clinging to rules and observances, sensual desire, and ill will; see Sutra 7. Pāli, D. 33. Saṅgīti. pañc’oram-bhāgiyāni saṃyojanāni: sakkāya-diṭṭhi, vicikicchā, sīlabbata-parāmāso, kāmacchando, vyāpādo. Dīrgha Āgama

^[62]. Leveling and filling the city moat 平治城塹. Pāli: saṃkiṇṇa-parikkha, having filled in the moats and trenches.

^[63]. Pāli recension: saṃkiṇṇparikkho (...) ponobbhaviko jatisaṃsāro pahīno hoti, having filled in the moats and trenches means having abandoned the cycle of renewed existence and rebirth.

^[64]. Pāli: ukkhitta pāligho, having removed the barrier.

^[65]. Pāli: ukkhittapaligho (...) avijjā pahīna hoti, having removed the barrier means having abandoned ignorance.

^[66]. Freed from the bondage of fetters 解脫結縛. Pāli: abbhūḷhesika, having pulled up the pillar.

^[67]. Pāli: abbhūḷhesiko (...) taṇhā pahīno hoti, having pulled up the pillar means having abandoned craving.

^[68]. Establishing the noble banner 建立聖幢. Pāli: ariyo pannaddhajo pannabhāro visaṃyutto, a noble one who has lowered the banner, laid down the burden, and severed the bonds.

^[69]. Pāli: asmimāno pahīno, having abandoned the conceit “I am.”

^[70]. S. 56. 13. Khandha; 14. Āyatana.

^[71]. S. 56. 12. Vajji (Koṭigāma).

^[72]. Compare Sutra 352. Pāli, compare S. 12. 13; 56.12, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasamatā brāhmaṇesu va brāhmaṇasamatā; na ca pana te āyasmanto sāmaññatthaṃ vā brāhmaññatthaṃ vā diṭṭtheva dhamme sayaṃ abhiñīa sacchikatvā... “These ascetics and brahmins are not true ascetics among ascetics nor true brahmins among brahmins; nor, in this very life, do those venerable ones realize for themselves through direct knowledge the goal of asceticism or the goal of brahminhood (...).”

^[73]. See Sutra 390.

^[74]. Not reckoned among ascetics, not reckoned among brahmins 非沙門數, 非婆羅門數. Pāli: na (...) samaṇasaṃkhyā, brāhmaṇasaṃkhyā, not rightly designated an ascetic or a brahmin.

^[75]. See Sutra 390.

^[76]. Summary of seven sutras.

^[77]. Original text: child 子. Yin Shun suspected that it should be the character cease 息: to extinguish.

^[78]. Pāli, S. 56. 3–4. Kulaputta.

^[79]. Out of right faith, leaving the household life for homelessness and going forth to train in the Path 正信, 非家, 出家學道. Pāli (stock phrase): agārasmā anagāriyaṃ pabbajati.

^[80]. A summary comprising two sutras.

^[81]. A summary comprising three sutras.

^[82]. A summary comprising three sutras.

^[83]. Attaining parinirvana upon rebirth; of the five classes of non-returners, only one is mentioned here.

^[84]. Pāli, S. 56. 38. Suriyapamā.

^[85]. Pāli: yato ca kho, bhikkhave, tathāgato loke uppajjati (...) atha mahato ālokassa pātubhāvo (...): When the Tathagata appears in the world, a great light appears (these are the Four Noble Truths).

^[86]. Pāli, as in discourse 394.

^[87]. S. 56. 32. Khadira.

^[88]. Chinese: …未無間等. Pāli: ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca,... dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, sammā dukkhassantam karissāmīti: I have not yet truly and directly contemplated the Noble Truth of Suffering,... nor have I yet truly and directly contemplated the Noble Truth of the path leading to the cessation of suffering, yet I shall rightly bring suffering to a complete end.

^[89]. Khư-đề-la 佉提羅. Pāli: khadira, a species of very hard-wooded tree (Acacia Catechu), whose resin is used medicinally.

^[90]. Bát-đàm-ma diệp 缽曇摩葉. Pāli: padumapatta: lotus leaf. The original text mistakenly records it as thuần-đàm-ma diệp 純曇摩葉.

^[91]. Ma-lâu-ca 摩樓迦. Pāli: māluvā (a kind of yam); the Chinese transliteration follows Skt. māluka, a type of plant (Acimum Sanctum).

^[92]. S. 56. 39. Indakhīlo.

^[93]. Pāli: te aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti, ‘ayaṃ nūna bhavaṃ jānaṃ jānāti passaṃ passatī’ti: Those śramaṇas and brahmins who lack such understanding look upon another’s face and say, ‘Surely this venerable one knows with knowledge and sees with vision.’

^[94]. Nhân-đà-la pillar 因陀羅柱. Pāli: indakhīla, a post erected at the gate of a marketplace.

^[95]. S. 56. 40. Vādino (Vāditthika).

^[96]. S. 56. 34. Cela.

^[97]. Supreme aspiration 增上欲. Pāli: adhimatto chando, an intense aspiration.

^[98]. The original text contains an omission: The Buddha asks the bhikkhus what should be done. The bhikkhus reply: it should urgently be extinguished. The Buddha then continues speaking.

^[99]. In the original text, this sentence appears to be superfluous.

^[100]. One hundred spears. Pāli, S. 56. 35. Sattisata.

^[101]. S. 56. 23. Sammāsambuddha.

^[102]. Perfect and complete awakening 平等正覺. Pāli: abhisambuddhata, unsurpassed awakening.

^[103]. S. 56. 21. Vajji.

^[104]. In Pāli, it is called the village of Koṭigāma.

^[105]. Conformable awakening 隨順覺. Pāli: anubodha, to be awakened in accordance with reality, to awaken to and fully understand, to comprehend, to cognize accurately.

^[106]. Absence of conformable realization 無隨順受. Pāli: appaṭivedha, not yet thoroughly penetrated or comprehended.

^[107]. Conformable entry 順入; above it is termed conformable realization 隨順受.

^[108]. The flood of existence 有流, the torrent of becoming; Pāli: bhavogha. But the Pāli text reads: ucchinnā bhataṇhā, craving for existence has been cut off.

^[109]. Pāli, S. 56. 31. Siṃsapā.

^[110]. Thân-thứ Grove 申恕林; a grove of siṃsapā trees (Dalbergia Sissoo).

^[111]. The text reads: definitive exposition 定說. This is probably a scribal error for proclamation 宣.

^[112]. This refers to the Dharma that was proclaimed.

^[113]. Beneficial for the purpose. Pāli: atthasaṃhitaṃ, connected with the purpose (liberation).

^[114]. Those dharmas that were not proclaimed.

^[115]. Keyhole. Pāli, S. 56. 45. Vāla (a strand of hair).

^[116]. Licchavi youth 離車童子. Pāli: Licchavikumāraka, the son of a Licchavi.

^[117]. Monastery gate aperture 精舍門孔. Pāli: Āḷacchigaḷena, through a keyhole.

^[118]. The blind turtle.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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