雜阿含經
Chinese title:雜阿含經
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Revised and annotated by: Thích Tuệ Sỹ
SUTRA 456. MEDITATIVE ATTAINMENT[1]
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:
“There are the light element, the purity element, the sphere of the entry into infinite space, the sphere of the entry into infinite consciousness, the sphere of the entry into nothingness, the sphere of the entry into neither-perception-nor-non-perception, and the cessation element[2].”
Then a bhikkhu rose from his seat, adjusted his robes, bowed his head at the Buddha’s feet, joined his palms, and said to the Buddha:
“Blessed One, there are the light element, the purity element, the sphere of the entry into infinite space, the sphere of the entry into infinite consciousness, the sphere of the entry into nothingness, the sphere of the entry into neither-perception-nor-non-perception, and the cessation element. Through what conditions can these various elements be known?”
The Buddha told the bhikkhu:
“That light element is known in dependence upon darkness. The purity element is known in dependence upon impurity. The sphere of the entry into infinite space is known in dependence upon form. The sphere of the entry into infinite consciousness is known through space[3]. The sphere of the entry into nothingness is known in dependence upon possession[4]. The sphere of the entry into neither-perception-nor-non-perception is known in dependence upon the highest existence[5]. The cessation element is known in dependence upon embodied existence[6].”
The bhikkhus said to the Buddha:
“Blessed One, from the light element through the cessation element, by entering what meditative attainments[7] are these realized?”
The Buddha told the bhikkhus:
“The light element, the purity element, the sphere of the entry into infinite space, the sphere of the entry into infinite consciousness, and the sphere of the entry into nothingness—these realms are realized while one is personally practicing within the respective meditative attainments[8]. The sphere of the entry into neither-perception-nor-non-perception is realized in the meditative attainment of the highest existence[9], and the cessation element is realized through the meditative attainment of the cessation of embodied existence[10].”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 457. SPEECH[11]
Thus have I heard:
At one time, the Buddha was staying in the Hall of Migāra’s Mother in the Eastern Park, in the country of Śrāvastī. Then, in the afternoon, after the Blessed One had emerged mindfully from meditation, he went into the shade of the hall, spread out his seat, sat before the great assembly, uttered verses of udāna, and then said to the bhikkhus:
“Speech arises conditioned by an element[12], not without an element. Views arise conditioned by an element, not without an element. Perceptions arise conditioned by an element, not without an element. Conditioned by an inferior element[13], I say, there arise inferior speech[14], inferior views, inferior perceptions, inferior intentions[15], inferior desires[16], inferior aspirations, an inferior person[17], inferior actions, inferior designations, inferior establishments, inferior divisions, inferior demonstrations, and inferior rebirth.
“The same applies to a middling element[18].
“It is likewise with a superior element[19]. Conditioned by a superior element, I say, there arise superior speech, superior views, superior perceptions, superior aspirations, a superior person, superior actions, superior designations, superior establishments, superior divisions, superior demonstrations, and superior rebirth.”
At that time, the bhikkhu Vakkali[20] was standing behind the Buddha, holding a fan and attending upon him. He said:
“Blessed One, if one gives rise, regarding Perfect and Complete Awakening, to the view that it is not Perfect and Complete Awakening, do such views also arise conditioned by an element?”
The Buddha told the bhikkhu:
“To give rise, regarding Perfect and Complete Awakening, to the view that it is not Perfect and Complete Awakening[21] also arises conditioned by an element, not without an element. Why is this? The element of ordinary worldlings is the element of ignorance. As I said before, conditioned by an inferior element, inferior speech and inferior views arise, and so on through inferior rebirth. The same applies when conditioned by a middling element. Conditioned by a superior element, superior speech and superior views arise, and so on through superior rebirth.”
When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 458. CAUSE[22]
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:
“There is a cause for the arising of perceptions of sensual desire; they do not arise without a cause. There is a cause for the arising of perceptions of ill will and perceptions of harming[23]; they do not arise without a cause.
“What is the cause for the arising of perceptions of sensual desire? They arise conditioned by the element of sensual desire. Conditioned by the element of sensual desire, there arise perceptions of sensual desire, desire for sensual pleasure, thoughts of sensual desire, the fever of sensual desire, and the pursuit of sensual desire[24]. When foolish ordinary worldlings have given rise to the pursuit of sensual desire, these beings engage in wrong conduct in three places: body, speech, and mind. Because of the conditions of such wrong conduct, in the present they dwell in suffering and distress; they experience pain, hardship, despair[25], and fever. After death, they are born in an evil destination. This is called the causal condition for the arising of perceptions of sensual desire.
“What is the causal condition for the arising of perceptions of ill will and perceptions of harming? It is the element of harming. Conditioned by the element of harming, there arise perceptions of harming, the desire to harm, thoughts of harming, the fever of harming, and the pursuit of harming. When foolish ordinary worldlings have given rise to the wish to cause harm, these beings engage in wrong conduct in three places: body, speech, and mind. Because of the conditions of such wrong conduct, in the present they dwell in suffering and distress; they experience pain, hardship, despair, and fever. After death, they are born in an evil destination.
“Bhikkhus, if any śramaṇas or brahmins, while dwelling amid the arising of such dangerous perceptions[26], do not seek to eliminate them, do not clearly comprehend them[27], and do not cast them out, then in the present, in this very life, they dwell in suffering; they experience pain, hardship, despair, and fever. After death, they are born in an evil destination.
“It is as though, not far from a city, town, or village, there were a wilderness that suddenly caught fire in a great conflagration. If there were no one strong enough to extinguish the fire, you should know that the beings within that wilderness would certainly be harmed by the fire. So too, śramaṇas and brahmins who, while dwelling amid arising phenomena, give rise to dangerous perceptions will, after the breakup of the body and the end of life, be born in an evil destination.
“Bhikkhus, there is a cause for the arising of perceptions of escape[28]; they do not arise without a cause.
“What is the cause for the arising of perceptions of escape? It is the element of escape[29]. Conditioned by the element of escape, there arise perceptions of escape, the desire for escape, thoughts of escape, the ardor for escape, and the pursuit of escape. That is, when a wise person seeks escape, this being[30] gives rise to right conduct in three places: body, speech, and mind. Having thus given rise to right conduct through these causal conditions, that person dwells happily in the present; without suffering, hardship, despair, or fever. After death, that person is born in a good destination. This is called the causal condition for the arising of perceptions of escape.
“What is the causal condition for the arising of perceptions of non-ill-will and non-harming[31]? It is the element of non-ill-will and non-harming. Conditioned by the element of non-harming, there arise perceptions of non-harming, the desire for non-harming, thoughts of non-harming, the ardor for non-harming, and the pursuit of non-harming. That is, when a wise person seeks non-harming, that being gives rise to right conduct in three places: body, speech, and mind. Having thus given rise to right conduct through these causal conditions, that person dwells happily in the present; without suffering, hardship, despair, or fever. After death, that person is born in a good destination. This is called the causal condition for the arising of perceptions of non-harming.
“If śramaṇas or brahmins, while dwelling amid arising phenomena, give rise to perceptions of non-harming and do not abandon, eliminate[32], or cast them out, then in the present they dwell happily; without suffering, hardship, despair, or fever. After death, they are born in a good destination.”
“Suppose that on the outskirts of a town or village, a wilderness suddenly caught fire. If there were someone capable of extinguishing the fire with his hands and feet, you should know that all the living beings dependent upon the grasses and trees would escape harm. So too, those ascetics and brahmins who abide in birth and conceive the perception of harmlessness regarding birth, neither abandoning it, discarding it, nor relinquishing it, dwell happily in the present life, without suffering, distress, despair, or fever; and after death, they are born in a good destination.”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 359. SELF-MADE[33]
Thus have I heard:
At one time, the Buddha was staying at Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, a brahmin came to the Buddha. After exchanging greetings with the Blessed One, he stood to one side and said to the Buddha:
“Living beings are neither made by themselves nor made by another.”
The Buddha said to the brahmin:
“With such a doctrine, you and I cannot agree. You have now come here by yourself, yet you say that things are neither done by oneself nor done by another.”
The brahmin said:
“How is it, Gautama? Are living beings made by themselves or made by another?”
The Buddha said to the brahmin:
“I shall now ask you a question; answer me as you see fit. Brahmin, what do you think? Is there an element of effort[34] in living beings, by virtue of which living beings know how to make an effort?”
The brahmin replied:
“Gautama, there is such an element of effort in living beings, which enables living beings to know how to make an effort.”
The Buddha said to the brahmin:
“If there is an element of effort by virtue of which living beings know how to make an effort, is this done by the beings themselves or done by another[35]?”
“Brahmin, what do you think? Are there in living beings an element of steadfastness, an element of firmness, an element of exertion, and an element of activity[36], by virtue of which living beings know that there is activity?”
The brahmin said to the Buddha:
“There are in living beings an element of steadfastness, an element of firmness, an element of exertion, and an element of activity, by virtue of which living beings know that there is activity.”
The Buddha said to the brahmin:
“If there are in living beings an element of steadfastness, an element of firmness, an element of exertion, and an element of activity, by virtue of which living beings know that there is activity, is this done by the beings themselves or done by another?”
The brahmin replied:
“Living beings do some things themselves, while other things are done by others. Gautama, since I have many duties in the world, I now ask leave to depart.”
The Buddha said to the brahmin:
“You have many duties in the world; you may go when the time is appropriate.”
After hearing what the Buddha had taught, the brahmin rejoiced and expressed his delight, rose from his seat, and departed.
SUTRA 460. GHOSILA[37]
Thus have I heard:
At one time, the Buddha was staying at Ghosila’s Park in the country of Kausambi[38]. At that time, the householder Ghosila[39] went to the Venerable Ananda, bowed at the Venerable Ananda’s feet, withdrew, sat to one side, and said to him:
“There is said to be a diversity of elements[40]. What is this diversity of elements?”
The Venerable Ananda said to the householder Ghosila:
“The eye element is one thing, and the form element belonging to the sphere of joy[41] is another. Conditioned by these two, consciousness arises. The conjunction of the three gives rise to contact. Conditioned by joyful contact, pleasant feeling arises. The same is said of the ear, nose, tongue, body, and the mind and mental phenomena.
“Furthermore, householder, the eye element is one thing, and the form element belonging to the sphere of sorrow is another. Conditioned by these two, consciousness arises. The conjunction of the three gives rise to painful contact. Conditioned by pain, painful feeling arises. The same is said of the ear, nose, tongue, body, and the mind and mental phenomena.
“Furthermore, householder, the eye element is one thing, and the form element belonging to the sphere of equanimity is another. Conditioned by these two, consciousness arises. The conjunction of the three gives rise to contact that is neither painful nor pleasant. Conditioned by contact that is neither painful nor pleasant, feeling that is neither painful nor pleasant arises. The same is said of the ear, nose, tongue, body, and the mind and mental phenomena.”
After hearing the teaching of the Venerable Ananda, the householder Ghosila rejoiced and expressed his delight, bowed, and withdrew.
SUTRA 461. THREE REALMS (1)[42]
Thus have I heard:
At one time, the Buddha was staying at Ghosila’s Park in the country of Kausambi[43]. At that time, the householder Ghosila went to the Venerable Ananda, bowed at the Venerable Ananda’s feet, withdrew, sat to one side, and said to him:
“There is said to be a diversity of elements. What is this diversity of elements?”
The Venerable Ananda said to the householder Ghosila:
“There are three realms. What are the three? They are the desire realm, the form realm, and the formless realm.”
Then the Venerable Ananda spoke this verse:
Fully understanding the desire realm,
And likewise the form realm,
One abandons every remainder of existence
And attains cessation without remainder.
Where the elements conjoined with the body[44]
Are severed, one realizes the remainderless state.
The Perfectly Awakened One[45] has revealed
The stainless state free from sorrow[46].
When the Venerable Ananda had spoken this discourse, the householder Ghosila rejoiced and expressed his delight, and then withdrew.
SUTRA 462. THREE REALMS (2)
Thus have I heard:
At one time, the Buddha was staying at Ghosila’s Park in the country of Kausambi[47]. At that time, the householder Ghosila went to the Venerable Ananda, bowed at the Venerable Ananda’s feet, withdrew, sat to one side, and said to him:
“There is said to be a diversity of elements. What is this diversity of elements?”
The Venerable Ananda said to the householder Ghosila:
“There are three realms. What are the three? They are the form realm, the formless realm, and the realm of cessation[48].”
Then the Venerable Ananda spoke this verse:
If beings dwell in the form realm
Or abide in the formless realm,
Yet do not know the realm of cessation,
They will again undergo various forms of existence.
If they can sever the form realm
And do not abide in the formless realm,
Their minds liberated in the realm of cessation,
They will leave birth and death far behind.
When the Venerable Ananda had spoken this discourse, the householder Ghosila rejoiced and was delighted, paid homage, and withdrew.
SUTRA 463. THREE REALMS (3)
Thus have I heard:
At one time, the Buddha was staying at Ghosila’s Park in the country of Kausambi. At that time, the householder Ghosila went to the Venerable Ananda, bowed at the Venerable Ananda’s feet, withdrew, sat to one side, and said to him:
“There is said to be a diversity of elements. What is this diversity of elements?”
The Venerable Ananda said to the householder Ghosila:
“There are three kinds of escape from the realms: escape from the desire realm into the form realm, and escape from the form realm into the formless realm. Here, all formations and all perceptions concerning the realms are completely brought to an end. These are called the three kinds of realms from which one must escape.” The Venerable then spoke this verse:
Knowing escape from the desire realm,
And passing entirely beyond the form realm,
All formations become quiescent
Through diligent cultivation and right effort.
Having severed every craving,
All formations are utterly ended.
Knowing every remainder of existence,
One does not turn back again to existence.
When the Venerable Ananda had spoken this discourse, the householder Ghosila rejoiced and was delighted, paid homage, and withdrew.
SUTRA 464. THE SAME DHARMA
Thus have I heard:
At one time, the Buddha was staying at Ghosila’s Park in the country of Kausambi. At that time, the Venerable Ananda went to an elder named Elder[49]. Upon arriving, he respectfully exchanged greetings with him, then withdrew and sat to one side. The Venerable Ananda said to the elder named Elder:
“If a bhikkhu is in a secluded place, beneath the shade of a tree, or in a quiet room contemplating, which Dharma should he use to contemplate with single-minded diligence?”
The elder replied:
“Venerable Ananda, if someone is in a secluded place, beneath the shade of a tree, or in a quiet room, he should use these two Dharmas to contemplate with single-minded diligence: serenity and insight[50].”
The Venerable Ananda again asked the elder:
“When serenity is cultivated and developed extensively, what Dharma will it bring to fulfillment? When insight is cultivated and developed extensively, what Dharma will it bring to fulfillment?”
The elder replied to the Venerable Ananda:
“By cultivating calm, one ultimately accomplishes insight. By cultivating insight, one also accomplishes calm. That is to say, a noble disciple cultivates both calm and insight and realizes the various elements of liberation.”
Venerable Ananda again asked:
“Venerable Elder, what are the various elements of liberation?”
The Elder replied:
“Venerable Ananda, the element of abandoning, the element of dispassion, and the element of cessation—these are called the various elements of liberation.”
Venerable Ananda again asked the Elder:
“What is the element of abandoning, and so forth, up to the element of cessation?”
The Elder replied:
“Venerable Ananda, the abandoning of all formations is called the element of abandoning. The abandoning of craving is the element of dispassion. The cessation of all formations is called the element of cessation.”
After hearing the Elder’s words, Venerable Ananda rejoiced and delighted in them. He then went directly to the five hundred bhikkhus, respectfully exchanged greetings with them, sat down to one side, and said to them:
“When a bhikkhu is in a secluded place, beneath a tree, or in a quiet room, contemplating, upon what teachings should he concentrate his contemplation?”
The five hundred bhikkhus then replied to Venerable Ananda:
“He should concentrate his contemplation upon two teachings.” In detail, up to “the element of cessation,” just as the Elder had explained above.
When Venerable Ananda heard the five hundred bhikkhus speak in this way, he rejoiced and delighted in their words. He then went to the Buddha, bowed his head at the Buddha’s feet, sat down to one side, and said to the Buddha:
“Blessed One, when a bhikkhu is in a secluded place, beneath a tree, or in a quiet room, contemplating, by what method should he concentrate his contemplation?”
The Buddha told Ananda:
“When a bhikkhu is in a secluded place, beneath a tree, or in a quiet room, contemplating, he should concentrate his contemplation upon two teachings.” In detail, up to “the element of cessation,” just as the five hundred bhikkhus had explained.
Venerable Ananda then said to the Buddha:
“How marvelous, Blessed One! The Teacher and the disciples are all in accord in one Dharma, the same words and phrases, the same meaning, and the same flavor. Today I went to an elder known as the Elder and asked him about this meaning.
That venerable one explained this same meaning, these same words and phrases, and this same flavor to me, just as the Blessed One has now explained them. I also went to the five hundred bhikkhus and asked them about this same meaning, these same words and phrases, and this same flavor. The five hundred bhikkhus likewise answered with this same meaning, these same words, and this same flavor, just as the Blessed One has now explained them.
Thus it may be known that the Teacher and the disciples are all in accord in one Dharma, the same words and phrases, the same meaning, and the same flavor.”
The Buddha said to Venerable Ananda:
“Do you know what kind of bhikkhu this Elder is?”
Ananda said to the Buddha:
“Blessed One, I do not know.”
The Buddha told Venerable Ananda:
“This Elder is an arhat whose taints have been completely exhausted, who has laid down the burden, attained right knowledge, and whose mind is well liberated. Those five hundred bhikkhus are all likewise.”
After the Buddha had spoken this sutra, Venerable Ananda, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 465. PREVIOUS INSTRUCTIONS[51]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, at Kalanda, in the city of Rajagriha. At that time, Venerable Rahula went to the Blessed One, bowed his head at the Buddha’s feet, sat down to one side, and said to the Buddha:
“Blessed One, what should one know and what should one see so that, with regard to this conscious body of mine and all the characteristics of external objects, there will be no fetters of self, what belongs to self, or self-conceit[52]?”
The Buddha told Rahula:
“Listen carefully and reflect well; I shall explain it to you.
“If a bhikkhu knows as they really are all things belonging to the earth dhatu—whether past, future, or present; internal or external; coarse or subtle; beautiful or ugly; far or near—then he knows that none of them is the self, is other than the self, or exists within the other. It is likewise with the water dhatu, fire dhatu, wind dhatu, space dhatu, and consciousness dhatu.
“Rahula, a bhikkhu who knows and sees in this way with regard to his own conscious body and all the characteristics of external objects has no fetters of self, what belongs to self, or self-conceit.
“Rahula, if a bhikkhu has no fetters of self, what belongs to self, or self-conceit with regard to this conscious body and all the characteristics of external objects, this is called severing the bondage of craving, ending the fetters, abandoning craving, bringing conceit to rest, attaining direct realization, and reaching the ultimate end of suffering.”
After the Buddha had spoken this sutra, Venerable Rahula, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 466. CONTACT AS CAUSE[53]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, at Kalanda, in the city of Rajagriha. At that time, Venerable Rahula went to the Blessed One, bowed his head at the Buddha’s feet, sat down to one side, and said to the Buddha:
“Blessed One, what should one know and what should one see so that, with regard to this conscious body of mine and all the characteristics of external objects, there will be no fetters of self, what belongs to self, or self-conceit[54]?”
The Buddha told Rahula:
“There are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What is the cause of these three feelings, their arising, their origin, and their condition? Contact is the cause, arising, origin, and condition of these three feelings. Because such-and-such contact arises, such-and-such feelings arise. If such-and-such contact ceases, such-and-such feelings also cease, become stilled, cool, and quiescent. One who knows and sees in this way has no fetters of self, what belongs to self, or self-conceit with regard to this conscious body of mine and all the characteristics of external objects.”
After the Buddha had spoken this sutra, Venerable Rahula, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 467. PIERCED BY A SWORD[55]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, at Kalanda, in the city of Rajagriha. At that time, Venerable Rahula went to the Blessed One, bowed his head at the Buddha’s feet, sat down to one side, and said to the Buddha:
“Blessed One, what should one know and what should one see so that, with regard to this conscious body of mine and all the characteristics of external objects, there will be no fetters of self, what belongs to self, or self-conceit?”
The Buddha told Venerable Ananda:
“There are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Contemplate pleasant feeling and give rise to the perception of suffering; contemplate painful feeling and give rise to the perception of being pierced by a sword; contemplate neither-painful-nor-pleasant feeling and give rise to the perception of impermanence. If a bhikkhu contemplates pleasant feeling and gives rise to the perception of suffering, contemplates painful feeling and gives rise to the perception of being pierced by a sword, and contemplates neither-painful-nor-pleasant feeling and gives rise to the perception of impermanence and dissolution, this is called right view.”
The Blessed One then spoke this verse:
Contemplating pleasure, perceive suffering;
Painful feeling is like a piercing sword.
Regarding what is neither painful nor pleasant,
Cultivate the perception of impermanence and cessation;
Such a one is called a bhikkhu
Who has accomplished right view.
The path of peaceful, quiescent bliss,
Abiding at the ultimate end,
Forever freed from afflictions,
He vanquishes the armies of Mara.
After the Buddha had spoken this sutra, Venerable Rahula, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 468. THE THREE FEELINGS[56]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, at Kalanda, in the city of Rajagriha. At that time, Venerable Rahula went to the Buddha, bowed his head at the Buddha’s feet, sat down to one side, and said to the Buddha:
“Blessed One, what should one know and what should one see so that, with regard to this conscious body of mine and all the characteristics of external objects, there will be no fetters of self, what belongs to self, or self-conceit?”
The Buddha said to Venerable Rahula:
“There are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. When contemplating pleasant feeling, it is for the sake of abandoning the underlying tendency to lust[57] toward pleasant feeling that one practices the holy life under me; it is for the sake of abandoning the underlying tendency to anger[58] toward painful feeling that one practices the holy life under me; it is for the sake of abandoning the underlying tendency to delusion[59] toward neither-painful-nor-pleasant feeling that one practices the holy life under me.
“Rahula, if a bhikkhu has abandoned and fully understood the fetter of lust with regard to pleasant feeling, has abandoned and fully understood the fetter of anger with regard to painful feeling, and has abandoned and fully understood the fetter of delusion with regard to neither-painful-nor-pleasant feeling, he is called a bhikkhu who has cut off craving, severed the bonds, extinguished conceit[60], and reached the ultimate end of suffering[61].”
The Blessed One then spoke this verse:
When experiencing pleasant feeling,
One does not understand pleasant feeling;
Driven by the underlying tendency to lust,
One does not see the path of escape.
When experiencing painful feeling,
One does not understand painful feeling;
Driven by the underlying tendency to anger,
One does not see the path of escape.
As for neither-pleasant-nor-painful feeling,
Of which the Fully Enlightened One has spoken,
If one does not contemplate it skillfully,
One certainly cannot cross to the farther shore.
A bhikkhu should strive diligently,
With right understanding, unwavering[62];
All such feelings as these
The wise always fully understand.
One who fully understands feelings
Exhausts all the taints in this very life;
When the wise one’s life ends,
He does not fall within any reckoning[63].
All reckonings having been utterly ended,
He forever enters the bliss of nirvana.
When the Buddha had spoken this sutra, Venerable Rahula, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 469. THE GREAT ABYSS[64]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Karanda grounds, at Rajagriha. At that time, the Blessed One said to the bhikkhus:
“The great ocean is deep and perilous[65]. This is the depth and peril commonly spoken of by foolish people in the world; it is not the depth and peril spoken of in the Dharma and discipline of the noble ones[66]. What the world calls deep and perilous is merely an accumulation of a vast quantity of water. But when bodily feelings arise and suffering oppresses one, bringing distress or even death, this is called the immeasurable abyss of the great ocean.
“When painful bodily feelings arise in an uninstructed, foolish worldling and suffering oppresses him, bringing distress or even death, he sorrows, laments, grieves, weeps, and cries out; his mind becomes disordered and frenzied. Thus he remains submerged for a long time, finding no place of refuge.
“When painful bodily feelings arise in a learned noble disciple and suffering oppresses him, bringing distress or even death, he does not become submerged in birth and death through sorrowing, lamenting, grieving, weeping, crying out, and allowing his mind to become disordered and frenzied; he finds a place of refuge.”
The Blessed One then spoke this verse:
Painful feelings arise in the body,
Oppressing one even unto death;
Unable to endure sorrow and grief,
One laments, weeps, and becomes frenzied.
The mind itself gives rise to distress,
Gathering and increasing many sufferings;
Forever submerged in the ocean of birth and death,
How could one know a place of refuge?
One relinquishes the feelings of the body,
The suffering and affliction born of the body,
Oppressing one even unto death,
And gives rise to no perception of sorrow;
One neither laments, weeps, nor cries out,
But always patiently endures suffering.
The mind gives rise to no obstruction,
Nor gathers and increases many sufferings;
One is not submerged in birth and death
And will certainly attain a place of peace.
When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 470. THE ARROW[67]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Karanda grounds, at Rajagriha. At that time, the Blessed One said to the bhikkhus:
“An uninstructed, foolish worldling experiences painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. A learned noble disciple also experiences painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Bhikkhus, what difference, then, is there between an ordinary person and a noble one?”
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. Excellent, Blessed One! We beseech you to explain this fully. After hearing it, the bhikkhus will receive and practice it.”
The Buddha continued, saying to the bhikkhus:
“Listen attentively and consider it well; I shall explain it for you.
“Bhikkhus, when an uninstructed, foolish worldling experiences feelings born of bodily contact, his sufferings increase, even to the point of being deprived of his life. He sorrows, laments, grieves, weeps, and cries out; his mind becomes disordered and frenzied. At that very time, two feelings increase: bodily feeling and mental feeling.
It is as though a person’s body were struck by two poisoned arrows, causing excruciating pain. The uninstructed, foolish worldling is likewise: two feelings increase—bodily feeling and mental feeling—causing excruciating pain and suffering. Why is this?
Because this uninstructed, foolish worldling does not clearly understand; therefore, amid the five sensual pleasures, he experiences pleasant feeling and indulges in the five kinds of sensual pleasure. Because he indulges in the five kinds of sensual pleasure, he is driven by the underlying tendency to lust[68]. Because contact gives rise to painful feeling, anger arises.
Because anger arises, he is driven by the underlying tendency to anger[69]. If he does not know as they really are the arising, cessation, gratification, danger, and escape in regard to these two feelings, then, because he does not know them as they really are, when he experiences neither-painful-nor-pleasant feeling, he is driven by the underlying tendency to delusion. He is bound by pleasant feeling and can never break free[70]; he is bound by painful feeling and can never break free; he is bound by neither-painful-nor-pleasant feeling and ultimately can never break free.
“By what is he bound? He is bound by lust, anger, and delusion; he is bound by birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”
“When a learned noble disciple experiences painful feeling born of bodily contact and great suffering oppresses him… even to the point of depriving him of his life, he does not give rise to sorrow, lamentation, grief, weeping, or crying out, nor does his mind become disordered and frenzied. At that very time, only one kind of feeling arises, namely bodily feeling; mental feeling does not arise. It is as though a person were struck by one poisoned arrow but not by a second poisoned arrow.
At that time, only one feeling arises, namely bodily feeling; mental feeling does not arise. When he experiences pleasant feeling, he is not tainted by sensual pleasure. Because he is not tainted by sensual pleasure, the underlying tendency to lust does not drive him in regard to that pleasant feeling.
When he experiences painful feeling, anger does not arise. Because anger does not arise, the underlying tendency to anger cannot drive him. If he knows as they really are the arising, cessation, gratification, danger, and escape in regard to these two underlying tendencies, then, because he knows neither-painful-nor-pleasant feeling as it really is, the underlying tendency to delusion cannot drive him.
He is liberated from pleasant feeling and is not bound by it; he is likewise liberated from painful feeling and neither-painful-nor-pleasant feeling and is not bound by them.
“By what is he not bound? He is not bound by lust, anger, and delusion; he is not bound by birth, aging, illness, death, sorrow, lamentation, suffering, and distress.”
At that time, the Blessed One spoke this verse:
The learned one is not insensible
To suffering and pleasure;
Compared with the uninstructed person,
He is indeed vastly different[71].
Experiencing pleasure, he is not heedless;
Encountering pain, he adds no sorrow.
He relinquishes both pain and pleasure,
Neither welcoming nor opposing them.
A bhikkhu diligently applies himself,
With right wisdom, unshaken[72];
With regard to all these feelings,
His wisdom always clearly understands.
Because he clearly understands feelings,
All taints are purified in this very life;
At death, he does not fall into lower states[73],
But abides in the Great Nirvana.
When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 471. EMPTY SPACE[74]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Karanda grounds, at Rajagriha. At that time, the Blessed One said to the bhikkhus:
“Just as in the midst of empty space, winds blow in from the four directions—dust-laden winds, dustless winds, the viśva wind[75], the vairambha wind[76], gentle winds, strong winds, even the arising of the wind circle—so too are the winds of feeling within the body. All kinds of feelings arise: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. These are bodily pleasant feeling, bodily painful feeling, and bodily neither-painful-nor-pleasant feeling; mental pleasant feeling, mental painful feeling, and mental neither-painful-nor-pleasant feeling; worldly pleasant feeling[77], worldly painful feeling, and worldly neither-painful-nor-pleasant feeling; unworldly pleasant feeling, unworldly painful feeling, and unworldly neither-painful-nor-pleasant feeling;
pleasant feeling accompanied by craving, painful feeling accompanied by craving, and neither-painful-nor-pleasant feeling accompanied by craving; pleasant feeling associated with renunciation, painful feeling associated with renunciation, and neither-painful-nor-pleasant feeling associated with renunciation.”
Then the Blessed One spoke this verse:
Just as in the midst of empty space,
Violent winds arise;
Winds from east, west, south, and north,
From all four directions alike.
Some are dusty and some dustless,
Even the wind circle arises.
So too, within this body,
All feelings arise.
Whether pleasant or painful feelings,
Or neither-painful-nor-pleasant,
Worldly and unworldly,
With attachment and without attachment.
A bhikshu diligent in the means,
With right knowledge, remains unshaken[78];
Regarding all these feelings,
He always clearly knows through wisdom.
Because he clearly knows all feelings,
His taints are purified in this very life;
At death he does not fall into lower states[79],
But abides in parinirvana.
When the Buddha had spoken this sutra, the bhikshus rejoiced in what the Buddha had taught and respectfully practiced it.
SUTRA 472. THE GUESTHOUSE[80]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Karanda grounds, in the city of Rajagriha. Then the Blessed One addressed the bhikshus:
“Just as every kind of person comes to lodge at a guesthouse—whether kshatriyas, brahmins, householders, laypeople, country folk, hunters, those who observe the precepts, those who violate the precepts, those living at home, or those gone forth—all lodge within it. This body is likewise. All kinds of feelings arise within it: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling; bodily pleasant feeling, bodily painful feeling, and bodily neither-painful-nor-pleasant feeling; mental pleasant feeling, mental painful feeling, and mental neither-painful-nor-pleasant feeling; worldly pleasant feeling[81], worldly painful feeling, and worldly neither-painful-nor-pleasant feeling;
unworldly pleasant feeling, unworldly painful feeling, and unworldly neither-painful-nor-pleasant feeling; pleasant feeling accompanied by attachment, painful feeling accompanied by attachment, and neither-painful-nor-pleasant feeling accompanied by attachment; pleasant feeling associated with renunciation, painful feeling associated with renunciation, and neither-painful-nor-pleasant feeling associated with renunciation.”
Then the Blessed One spoke this verse:
Just as within a guesthouse,
Every kind of person lodges:
Kshatriyas and brahmins,
Householders and laypeople,
Chandalas and country folk,
Those who keep the precepts and those who break them,
Those living at home and those gone forth—
Many kinds of people such as these.
This body is likewise:
All kinds of feelings arise,
Whether pleasant or painful feelings,
Or neither-painful-nor-pleasant,
Worldly and unworldly,
With attachment and without attachment.
A bhikshu diligent in the means,
With right knowledge, remains unshaken;
Regarding all these feelings,
He always clearly knows through wisdom.
Because he clearly knows all feelings,
His taints are ended in this very life;
At death he does not fall into lower states,
But abides in parinirvana.
When the Buddha had spoken this sutra, the bhikshus rejoiced in what the Buddha had taught and respectfully practiced it.
SUTRA 473. MEDITATION[82]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Karanda grounds, in the city of Rajagriha. Then a bhikshu, dwelling alone in a secluded place[83], entered meditative stillness and reflected: ‘The Blessed One teaches three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling; yet he also says that whatever belongs to feeling is entirely suffering. What does this mean?’
Having reflected in this way, the bhikshu emerged from meditative stillness 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, while I was in a secluded place, reflecting in meditative stillness, I thought: ‘The Blessed One teaches three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling; yet he also says that whatever belongs to feeling is entirely suffering. What does this mean?’”
The Buddha told the bhikshu:
“Because all conditioned phenomena are impermanent and all conditioned phenomena are subject to change, I say that whatever belongs to feeling is entirely suffering.”
Then the Blessed One spoke this verse:
Knowing all conditioned phenomena are impermanent,
And all are subject to change,
One therefore says that feeling is suffering;
The Fully Awakened One knows this.
A bhikshu diligent in the means,
With right knowledge, remains unshaken;
Regarding all feelings,
He always clearly knows through wisdom.
Clearly knowing all feelings,
His taints are ended in this very life;
At death he does not fall into lower states,
But abides in parinirvana.
When the Buddha had spoken this sutra, the bhikshus rejoiced in what the Buddha had taught and respectfully practiced it.
SUTRA 474. CESSATION[84]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Karanda grounds, in the city of Rajagriha. Then Venerable Ananda, dwelling alone in a secluded place, entered meditative stillness and thought: ‘The Blessed One teaches three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling; yet he also says that whatever belongs to feeling is entirely suffering. What does this mean?’
Having reflected in this way, he emerged from meditative stillness and went to the Buddha. He bowed his head in homage at the Buddha’s feet, withdrew to one side, and said to the Buddha:
“Blessed One, while I was dwelling alone in a secluded place, reflecting in meditative stillness, I thought: ‘As the Blessed One has taught, there are three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling; yet he also says that whatever belongs to feeling is entirely suffering. What does this mean?’”
The Buddha told Ananda:
“Because all conditioned phenomena are impermanent and all conditioned phenomena are subject to change, I say that whatever belongs to feeling is entirely suffering. Furthermore, Ananda, because conditioned phenomena successively cease[85] and because conditioned phenomena successively become still[86], I say that all feelings are suffering.”
Ananda said to the Buddha:
“Blessed One, what is meant by saying that conditioned phenomena successively cease?”
The Buddha told Ananda:
“When one enters[87] the first dhyana, speech ceases. When one enters the second dhyana, initial and sustained thought[88] cease. When one enters the third dhyana, mental rapture ceases[89].
When one enters the fourth dhyana, inhalation and exhalation cease. When one enters the sphere of the infinity of space[90], the perception of form ceases. When one enters the sphere of the infinity of consciousness[91], the perception of the sphere of the infinity of space ceases.
When one enters the sphere of nothingness, the perception of the sphere of the infinity of consciousness ceases. When one enters the sphere of neither-perception-nor-non-perception, the perception of the sphere of nothingness ceases. When one enters the cessation of perception and feeling, perception and feeling cease.
This is called the successive cessation of conditioned phenomena.”
Ananda said to the Buddha:
“Blessed One, what is meant by saying that conditioned phenomena successively become still?”
The Buddha told Ananda:
“When one enters the first dhyana, speech becomes still. When one enters the second dhyana, initial and sustained thought become still. When one enters the third dhyana, mental rapture becomes still.
When one enters the fourth dhyana, inhalation and exhalation become still. When one enters the sphere of the infinity of space, the perception of form becomes still. When one enters the sphere of the infinity of consciousness, the perception of the sphere of the infinity of space becomes still.
When one enters the sphere of nothingness, the perception of the sphere of the infinity of consciousness becomes still. When one enters the sphere of neither-perception-nor-non-perception, the perception of the sphere of nothingness becomes still. When one enters the cessation of perception and feeling, perception and feeling become still.
This is called the successive stilling of conditioned phenomena.”
Ananda said to the Buddha:
“Blessed One, is this what is called the successive stilling of conditioned phenomena?”
The Buddha told Ananda:
“There is yet another stilling that is sublime, extraordinary, supreme, and unsurpassed. Among all other forms of stilling, none surpasses such stilling.”
Ānanda said to the Buddha:
“Blessed One, what is the supreme stilling, the extraordinary stilling, the highest stilling, the unsurpassed stilling—a stilling beyond which, among all other forms of stilling, there is nothing greater?”
The Buddha told Ānanda:
“When the mind becomes dispassionate toward and liberated from sensual desire, and when the mind becomes dispassionate toward and liberated from anger, this is called the supreme stilling, the extraordinary stilling, the highest stilling, the unsurpassed stilling—a stilling beyond which, among all other forms of stilling, there is nothing greater.”
When the Buddha had spoken this discourse, Venerable Ānanda, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 475. THE FORMER BUDDHAS’ KNOWLEDGE[92]
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 addressed the bhikshus:
“Before Buddha Tỳ-bà-thi attained awakening, while dwelling alone in a secluded place, meditating in stillness and contemplating, he examined feelings by contemplating them thus: ‘What is feeling? What is the arising of feeling? What is the cessation of feeling?
What is the path leading to the cessation of feeling? What is the gratification in feeling? What is the danger in feeling?
What is the escape from feeling?’ Examining them in this way, he discerned three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. With the arising of contact, feeling arises; with the cessation of contact, feeling ceases. To desire, praise, become attached to, and entangled in feeling is called the path leading to the arising of feeling.
Not to desire, praise, become attached to, or entangled in feeling is called the path leading to the cessation of feeling. The joy and pleasure that arise dependent upon feeling are called the gratification in feeling. That feeling is impermanent and subject to change is called the danger in feeling.
To abandon and transcend sensual desire with regard to feeling is called the escape from feeling.”
When the Buddha had spoken this discourse, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
“As it was with Buddha Tỳ-bà-thi, so too was it with Buddha Thi-khí, Buddha Tỳ-thấp-bà-phù, Buddha Ca-la-ca Tôn-đề, Buddha Ca-na-ca Mâu-ni, Buddha Ca-diếp, and with me, Buddha Thích-ca Văn: before attaining Buddhahood, we likewise contemplated and examined feelings in this way.”[93]
SUTRA 476. MEDITATIVE CONTEMPLATION[94]
Thus have I heard:
At one time, the Buddha was staying in the Bamboo Grove, in the Kalandaka grounds, at Rājagṛha. At that time, a bhikshu, dwelling alone in a secluded place, meditated in stillness, contemplated, and examined feelings thus: What is feeling? What is the arising of feeling? What is the cessation of feeling? What is the path leading to the arising of feeling? What is the path leading to the cessation of feeling? What is the gratification in feeling? What is the danger in feeling? What is the escape from feeling?
At that time, after emerging from his still meditation, the bhikshu went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and sat down. He said to the Buddha:
“Blessed One, while dwelling alone in a secluded place, meditating in stillness and contemplating, I examined feelings thus: What is feeling? What is the arising of feeling? What is the cessation of feeling? What is the path leading to the arising of feeling? What is the path leading to the cessation of feeling? What is the gratification in feeling? What is the danger in feeling? What is the escape from feeling?
The Buddha told the bhikshu:
“There are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. With the arising of contact, feeling arises; with the cessation of contact, feeling ceases. To desire, praise, become attached to, and entangled in feeling is called the path leading to the arising of feeling. Not to desire, praise, become attached to, or entangled in feeling is called the path leading to the cessation of feeling. The joy and pleasure that arise dependent upon feeling are called the gratification in feeling. That feeling is impermanent and subject to change is called the danger in feeling. To abandon and transcend sensual desire with regard to feeling is called the escape from feeling.”
When the Buddha had spoken this discourse, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 477. ĀNANDA’S QUESTION[95]
As in the preceding discourse in which the bhikshu asked the question, so too in this discourse Venerable Ānanda asked the same question.
SUTRA 478. BHIKSHUS[96]
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 addressed the bhikshus:
“What is feeling? What is the arising of feeling? What is the cessation of feeling? What is the path leading to the arising of feeling? What is the path leading to the cessation of feeling?”
The bhikshus said to the Buddha:
“The Blessed One is the foundation of the Dharma, the eye of the Dharma, and the refuge of the Dharma. Excellent, Blessed One! We beseech you to explain it fully. After hearing it, the bhikshus will receive it and put it into practice.”
The Buddha told the bhikshus:
“Listen carefully and reflect well; I shall explain it for you.
“Bhikshus, there are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. With the arising of contact, feeling arises; with the cessation of contact, feeling ceases. To desire, praise, become attached to, and entangled in feeling is called the path leading to the arising of feeling. Not to desire, praise, become attached to, or entangled in feeling is called the path leading to the cessation of feeling. The joy and pleasure that arise dependent upon feeling are called the gratification in feeling. That feeling is impermanent and subject to change is called the danger in feeling. To abandon and transcend sensual desire with regard to feeling is called the escape from feeling.”
When the Buddha had spoken this discourse, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 479. LIBERATION
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 addressed the bhikshus:
“If I did not know feelings as they truly are; if I did not know as they truly are the arising of feeling, the cessation of feeling, the path leading to the arising of feeling, the path leading to the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling, then, amid the devas, the world, Māra, Brahmā, śramanas, brahmins, and the assemblies of devas and humans, I would not be liberated, would not have escaped from feeling, would not be free from all distortions, nor would I be Perfectly and Completely Awakened[97].
Because I know as they truly are feelings, the arising of feeling, the cessation of feeling, the path leading to the arising of feeling, the path leading to the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling, amid the devas, the world, Māra, Brahmā, śramanas, brahmins, and the assemblies of devas and humans, I am the Liberated One, the One Who Has Escaped, the One Who Has gone beyond all distortions and attained unsurpassed perfect and complete awakening.”
When the Buddha had spoken this discourse, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
SUTRA 480. ŚRAMANAS AND BRAHMINS[98]
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 addressed the bhikshus:
“If any ascetics or brahmins do not know feelings as they truly are; do not know as they truly are the arising of feelings, the cessation of feelings, the path leading to the arising of feelings, the path leading to the cessation of feelings, the gratification in feelings, the danger in feelings, and the escape from feelings, they are not ascetics, not brahmins, not reckoned among ascetics or brahmins, nor do they fulfill the purpose of an ascetic or the purpose of a brahmin[99]. In this present life, they do not know and directly realize for themselves: ‘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 existence.’”
“If any ascetics or brahmins know feelings as they truly are; know as they truly are the arising of feelings, the cessation of feelings, the path leading to the arising of feelings, the path leading to the cessation of feelings, the gratification in feelings, the danger in feelings, and the escape from feelings, they are ascetics among ascetics, brahmins among brahmins, reckoned among ascetics and among brahmins, and they fulfill the purpose of an ascetic and the purpose of a brahmin. In this present life, they know and directly realize for themselves: ‘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 existence.’”
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
“As with ‘ascetic’ and ‘not an ascetic,’ so too ‘reckoned as an ascetic’[100] and ‘not reckoned as an ascetic’ are likewise.”
DISCOURSE 481. EKASĀLA[101]
Thus have I heard:
At one time, the Buddha was dwelling in the Ekasāla Forest[102] in the country of Ekasāla. At that time, the Blessed One addressed the bhikkhus:
“I wish to remain here for half a month to sit in meditation. Bhikkhus, do not go wandering any longer[103], except to seek alms and attend the Uposatha.”
He then sat in meditation and went wandering no more.
When half a month had passed, the Blessed One spread out his sitting mat, sat before the assembly, and addressed the bhikkhus:
“When I had newly attained Buddhahood, I contemplated by means of a small portion of the meditation factors belonging to the practice of meditation. Now, during this month, I have contemplated thus: The arising of all the feelings experienced by sentient beings is conditioned by causes; it is not without causes and conditions.
“What are the causes and conditions? Desire is a cause and condition, thought[104] is a cause and condition, and contact is a cause and condition. Bhikkhus, if desire has not been completely extinguished[105], thought has not been completely extinguished, and contact has not been completely extinguished, then because of these causes and conditions the feelings of sentient beings arise. Because the causes and conditions have not been completely extinguished, the feelings of sentient beings arise.
“If that desire has been completely extinguished, but thought has not been completely extinguished and contact has not been completely extinguished, then because of these causes and conditions the feelings of sentient beings arise. Because the causes and conditions have not been completely extinguished, the feelings of sentient beings arise.
“If that desire has been completely extinguished and thought has been completely extinguished, but contact has not been completely extinguished, then because of these causes and conditions the feelings of sentient beings arise. Because the causes and conditions have not been completely extinguished, the feelings of sentient beings arise.
“If that desire has been completely extinguished, thought has been completely extinguished, and contact has been completely extinguished, yet because of that cause and condition the feelings of sentient beings arise, then it is because that cause and condition has been completely extinguished that the feelings of sentient beings arise.
“Because of wrong view as a cause and condition, the feelings of sentient beings arise; because wrong view as a cause and condition has not been completely extinguished, the feelings of sentient beings arise. Because of wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge as causes and conditions, the feelings of sentient beings arise. Because wrong knowledge as a cause and condition has not been completely extinguished, the feelings of sentient beings arise.
“Because of right view as a cause and condition, the feelings of sentient beings arise; because right view as a cause and condition has become quiescent, the feelings of sentient beings arise. Because of right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge as causes and conditions, the feelings of sentient beings arise; because right knowledge as a cause and condition has become quiescent, the feelings of sentient beings arise.
“If this desire, formerly unattained, is attained; formerly unacquired, is acquired; and formerly unrealized, is realized, then because of this cause and condition the feelings of sentient beings also arise; and because that cause and condition has become quiescent, the feelings of sentient beings arise. This is called the arising of sentient beings’ feelings because causes and conditions have not been completely extinguished, and the arising of sentient beings’ feelings because causes and conditions have been completely extinguished.
“If any ascetics or brahmins do not know as it truly is the conditioning condition, the arising of the conditioning condition, the cessation of the conditioning condition, the path leading to the arising of the conditioning condition, and the path leading to the cessation of the conditioning condition, they are not ascetics among ascetics, not brahmins among brahmins, not reckoned among ascetics among ascetics, not reckoned among brahmins among brahmins, and do not fulfill the purpose of an ascetic or the purpose of a brahmin. With regard to the present Dharma, they do not know and directly realize for themselves: ‘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 existence.’
“If any ascetics or brahmins know as it truly is the conditioning condition, the arising of the conditioning condition, the cessation of the conditioning condition, the path leading to the arising of the conditioning condition, and the path leading to the cessation of the conditioning condition, they are ascetics among ascetics, brahmins among brahmins, reckoned among ascetics among ascetics, reckoned among brahmins among brahmins, and fulfill the purpose of an ascetic and the purpose of a brahmin. With regard to the present Dharma, they know and directly realize for themselves: ‘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 existence.’
When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.
DISCOURSE 482. JOY AND HAPPINESS[106]
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, during the summer rains retreat, the householder Anāthapiṇḍika went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Buddha taught the Dharma to the householder in various ways, instructing, illuminating, guiding, and gladdening him. After the Buddha had instructed, illuminated, guided, and gladdened him, the householder rose, adjusted his robes, bowed at the Buddha’s feet, placed his palms together, and said to the Buddha:
“May the Blessed One and the great assembly compassionately accept my invitation to provide robes, food and drink, medicines, and lodging throughout the three months of the summer retreat.”
The Blessed One silently accepted the invitation. When Anāthapiṇḍika knew that the Buddha had silently accepted, he rose, took his leave, and returned home. After three months had passed, he went to the Buddha, bowed at the Buddha’s feet, and sat to one side. The Buddha said to Anāthapiṇḍika:
“Excellent, householder! During the past three months, you have provided robes, food and drink, medicines, and lodging. By entering into this adornment and purification of the supreme path[107], you will receive the blessed reward of peace and happiness in a future life. Yet in the present, you should not merely enjoy this happiness complacently. You must always strive diligently in training so as to attain and personally realize the joy and happiness born of seclusion[108].”
When the householder Anāthapiṇḍika heard the Buddha’s teaching, he rejoiced in accord with it, rose, bowed, and departed.
At that time, Venerable Sariputra, seated among the great assembly, knew that Anathapindika had departed and addressed the Buddha:
“How wonderful, Blessed One! The Blessed One skillfully taught the Dharma to the householder Anathapindika and encouraged him, saying: ‘For three months you have made offerings of robes, food and drink, medicines, and bedding. By entering upon this purification of the supreme path, you will receive the blessed reward of peace and happiness in a future life. Yet you should not merely enjoy this blessed reward in the present. You must constantly train with diligence so as to attain and personally realize the joy and happiness born of seclusion.’
“Blessed One, if a noble disciple trains so as to attain and personally realize the joy and happiness born of seclusion, he must become secluded from five qualities and fully cultivate five qualities.
“What are the five qualities from which he must become secluded? He abandons joy nourished by sensual desire, sorrow nourished by sensual desire, and equanimity nourished by sensual desire; he abandons joy nourished by unwholesome qualities and sorrow nourished by unwholesome qualities. These are called the five qualities from which he becomes secluded.
“What are the five qualities that he must fully cultivate? They are appreciative joy, gladness, tranquility[110], happiness, and one-pointedness of mind.”
The Buddha said to Venerable Sariputra:
“So it is, so it is! If a noble disciple trains so as to attain and personally realize the joy and happiness born of seclusion, he must become secluded from five qualities and fully cultivate five qualities.”
After the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 483. HAPPINESS WITHOUT NUTRIMENT[111]
Thus have I heard:
At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:
“There is mindfulness with nutriment, mindfulness without nutriment[112], and mindfulness that is both without nutriment and with nutriment. There is happiness with nutriment, happiness without nutriment, and happiness that is both without nutriment and with nutriment. There is equanimity with nutriment, mindfulness without nutriment, and equanimity that is both without nutriment and with nutriment. There is liberation with nutriment, liberation without nutriment, and liberation that is both without nutriment and with nutriment.
“What is mindfulness with nutriment? It is mindfulness[113] that arises with the five sensual pleasures as its conditions.
“What is mindfulness without nutriment? A bhikkhu, secluded from sensual desire and secluded from evil and unwholesome qualities, with applied thought and sustained thought, with the joy and happiness born of seclusion, attains and dwells in the first dhyana. This is called mindfulness without nutriment.
“What is mindfulness that is both without nutriment and with nutriment? A bhikkhu, with applied thought and sustained thought brought to an end, has inward serenity and one-pointedness of mind; without applied thought or sustained thought, with the joy and happiness born of samadhi, he attains and dwells in the second dhyana. This is called mindfulness that is both without nutriment and with nutriment.
“What is happiness with nutriment? It is the happiness and joy that arise with the five sensual pleasures as their conditions. This is called happiness with nutriment.
“What is happiness without nutriment? With applied thought and sustained thought brought to an end, there are inward serenity and one-pointedness of mind; without applied thought or sustained thought, there are the joy and happiness born of samadhi. This is called happiness without nutriment.
“What is happiness that is both without nutriment and with nutriment? A bhikkhu, having relinquished joy and craving, dwells with an equanimous mind, right mindfulness, and right comprehension, abiding happily in what the noble ones call equanimity. This is called happiness that is both without nutriment and with nutriment.
“What is equanimity with nutriment? It is equanimity that arises with the five sensual pleasures as its conditions. This is called equanimity with nutriment.
“What is equanimity without nutriment? A bhikkhu, having relinquished joy and craving, dwells with an equanimous mind, right mindfulness, and right comprehension, abiding happily in what the noble ones call equanimity; he attains and dwells in the third dhyana. This is called equanimity without nutriment.
“What is equanimity that is both without nutriment and with nutriment? A bhikkhu, having become entirely separated from suffering and having brought happiness to an end, with prior sorrow and joy already extinguished, neither suffering nor happiness, with equanimity and mindfulness purified and the mind one-pointed, attains and dwells in the fourth dhyana. This is called equanimity that is both without nutriment and with nutriment.
“What is liberation with nutriment? It is a formation that accompanies form[114].
“What is liberation without nutriment? It is a formation that accompanies the formless.
“What is liberation that is both without nutriment and with nutriment? That bhikkhu is liberated with a mind unstained by sensual craving, anger, or delusion. This is called liberation that is both without nutriment and with nutriment.”
After the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 484. BHADRA[115]
Thus have I heard:
At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, Venerable Bhadra[116] and Venerable Ananda were both staying in Anathapindika’s Park in the Jeta Grove. Venerable Ananda then went to Venerable Bhadra. After they had exchanged inquiries about each other’s health, he sat down to one side. Venerable Ananda then asked Venerable Bhadra:
“What is called the foremost seeing[117]? What is the foremost hearing? What is the foremost happiness? What is the foremost perception? What is the foremost existence[118]?”
Venerable Bhadra said to Venerable Ananda:
“There is Brahma, the sovereign lord, creator, able to transform things at will, and father of the world. To see Brahma is called the foremost seeing.
“Ananda, there are beings whose joy and happiness born of seclusion permeate them everywhere. They experience gladness throughout, and their entire bodies are filled, with no part not suffused by the joy and happiness born of seclusion. After emerging from samadhi, these beings proclaim before the great assembly: ‘How utterly peaceful is this joy and happiness born of seclusion! How utterly peaceful is this joy and happiness born of seclusion!’ To hear this sound is called the foremost hearing.
“Furthermore, Ananda, there are beings whose bodies are everywhere permeated by the happiness born of relinquishing joy. They experience gladness throughout, and their entire bodies are filled, with no part not suffused by this happiness born of relinquishing joy. This is called the foremost happiness.
“What is the foremost perception? Ananda, there are beings who transcend the entire base of infinite consciousness, enter the base of nothingness, and attain and dwell in the base of nothingness. If this perception arises, it is called the foremost perception.
“What is the foremost existence? Furthermore, Ananda, there are beings who transcend the entire base of nothingness and attain and dwell in the base of neither-perception-nor-non-perception. If this existence arises, it is called the foremost existence.”
Venerable Ananda said to Venerable Bhadra:
“Many people see in this way and speak in this way. If so, Venerable One, you are just like them; how are you any different? I shall ask you by skillful means.
Listen carefully, Venerable One, and I shall explain it to you. When, in accordance with what is contemplated, the influxes are progressively brought to complete extinction, that alone is called the foremost seeing. When, in accordance with what is heard, the influxes are progressively brought to complete extinction, that alone is called the foremost hearing.
When, in accordance with the happiness that has arisen, the influxes are progressively brought to complete extinction, that alone is called the foremost happiness. When, in accordance with what is perceived, the influxes are progressively brought to complete extinction, that alone is called the foremost perception. When one contemplates existence as it truly is and progressively brings the influxes to complete extinction, that alone is called the foremost existence.”
At that time, after the two worthy ones had finished their discussion, they rose and took leave of each other.
DISCOURSE 485. UDAYIN[119]
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, the Kalandaka Squirrels’ Sanctuary, at Rajagriha. At that time, King Bimbisara[120] went to Venerable Udayin, bowed his head at his feet, withdrew, and sat to one side. He addressed Venerable Udayin:
“How many kinds of feeling did the Blessed One teach?”
Venerable Udayin replied:
“Great King, the Blessed One taught three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.”
King Bimbisara said to Venerable Udayin:
“Do not say, ‘The Blessed One taught three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.’ Rather, it should be said that there are two feelings: painful feeling and pleasant feeling. Neither-painful-nor-pleasant feeling is quiescent cessation.”
“This was said three times.”
Venerable Udayin could not establish the doctrine of three feelings with the king, nor could the king establish the doctrine of two feelings. Together they went to the Buddha, bowed their heads in homage at the Buddha’s feet, and withdrew to sit to one side. Venerable Udayin then reported all the foregoing events fully to the Buddha:
“I was unable to establish the doctrine of three feelings, and the king was unable to establish the doctrine of two feelings. We have therefore come together to ask the Blessed One to settle this matter: How many feelings are there?”
The Buddha told Venerable Udayin:
“At times I speak of one feeling; at times I speak of two feelings; and at other times I speak of three, four, five, six, eighteen, thirty-six, or as many as one hundred and eight feelings. At still other times I speak of immeasurable feelings.
“How do I speak of one feeling? I say, ‘Whatever is felt is suffering.’ This is called My teaching of one feeling.
“How do I speak of two feelings? I speak of bodily feeling and mental feeling. This is called the teaching of two feelings.
“What are the three feelings? Painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.
“What are the four feelings? Feeling pertaining to the Desire Realm, feeling pertaining to the Form Realm, feeling pertaining to the Formless Realm, and feeling that is not pertaining to any realm.
“What are the five feelings? The faculty of pleasure, the faculty of joy, the faculty of pain, the faculty of sorrow, and the faculty of equanimity. These are called the five feelings.
“What are the six feelings? Feeling born of eye-contact, and feelings born of ear-, nose-, tongue-, body-, and mind-contact. These are called the six feelings.
“What are the eighteen feelings? Feelings associated with the six courses of joy, the six courses of sorrow, and the six courses of equanimity. These are called the eighteen feelings.
“What are the thirty-six feelings? Joy based on the six forms of attachment, joy based on the six forms of freedom from attachment; sorrow based on the six forms of attachment, sorrow based on the six forms of freedom from attachment; equanimity based on the six forms of attachment, and equanimity based on the six forms of freedom from attachment. These are called the thirty-six feelings.
“What are the one hundred and eight feelings? Thirty-six past feelings, thirty-six future feelings, and thirty-six present feelings. These are called the one hundred and eight feelings.
“What are immeasurable feelings? They are such designations as this feeling, that feeling, and so forth. Bhikkhus, these are called immeasurable feelings.
“Udayin, in these many ways I teach the true meaning of feeling in accordance with reality. The people of the world do not understand it, and therefore dispute, contradict, and oppose one another, never grasping the true meaning of My Dharma and discipline so as to bring themselves to rest.
“Udayin, if they understand in accordance with reality the meaning of the many kinds of feeling I have taught, they will not give rise to disputes, contradictions, and mutual opposition. Whether disputes have already arisen or have not yet arisen, through this Dharma and discipline they can be prevented and brought to an end.
“Yet, Udayin, there are two feelings: feeling associated with sensual desire and feeling associated with freedom from sensual desire. What is feeling associated with sensual desire? Feeling produced by conditions involving the five qualities of sensual desire is called feeling associated with sensual desire. What is feeling associated with freedom from sensual desire? A bhikkhu, secluded from sensual desire and from evil, unwholesome states, with applied thought and sustained thought, enters and dwells in the First Dhyana, filled with the joy and pleasure born of seclusion. This is called feeling associated with freedom from sensual desire.
“If someone were to say, ‘Beings depend upon this First Dhyana; this alone is pleasure, and there is nothing beyond it,’ that would be incorrect. Why? Because there is a pleasure more excellent than this pleasure. What is it? A bhikkhu, leaving behind applied thought and sustained thought, with inner tranquility and with joy and pleasure born of concentration, enters and dwells in the Second Dhyana. This is called a more excellent pleasure. In this way, up to the attainment of the sphere of neither-perception-nor-non-perception, each successive state is more excellent than the one before it.
“If someone were to say, ‘Only these spheres, up to the sphere of neither-perception-nor-non-perception, constitute the ultimate pleasure, and there is no state beyond them,’ that too would be incorrect. Why? Because there is a pleasure still more excellent than these states. What is it? A bhikkhu completely transcends the attainment of the sphere of neither-perception-nor-non-perception and personally realizes and accomplishes the cessation of perception and feeling. This is a pleasure more excellent than the foregoing pleasure.
“If followers of other teachings who have gone forth were to say, ‘The Sakyan ascetics speak only of the cessation of perception and feeling, declaring it to be the ultimate limit of pleasure,’ that would be incorrect. Why? Because this is not what the Blessed One means by pleasant feeling. What the Blessed One means by pleasant feeling is expressed thus: ‘Udayin, there are four kinds of pleasure. What are the four? They are the pleasure of freedom from sensual desire, the pleasure of seclusion, the pleasure of quiescent cessation, and the pleasure of bodhi.’”
When the Buddha had spoken this sutra, Udayin and King Bimbisara, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 486. ONE DHARMA (1)
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds near Rajagriha. At that time, the Blessed One told the bhikkhus:
“If one rightly becomes disenchanted with, takes no delight in, and relinquishes one dharma, one will realize the exhaustion of the taints. That one dharma is this: All beings subsist on nutriment.
“There are also two dharmas, namely name and form. There are also three dharmas, namely the three feelings. There are also four dharmas, namely the four nutriments. There are also five dharmas, namely the five clinging-skandhas. There are also six dharmas, namely the six internal and external ayatanas. There are also seven dharmas, namely the seven stations of consciousness. There are also eight dharmas, namely the eight worldly conditions. There are also nine dharmas, namely the nine abodes of beings. There are also ten dharmas, namely the ten kinds of karma. By truly becoming disenchanted with, taking no delight in, and relinquishing these ten dharmas, one will reach the end of suffering and be liberated from suffering.”
When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 488. ONE DHARMA (2)
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds near Rajagriha. At that time, the Blessed One told the bhikkhus:
“If one contemplates one dharma as impermanent, contemplates its change, contemplates dispassion, contemplates cessation, and contemplates relinquishment, one will completely eliminate the taints. That one dharma is this: All beings subsist on nutriment.
“There are also two dharmas, namely name and form. There are also three dharmas, namely the three feelings. There are also four dharmas, namely the four nutriments. There are also five dharmas, namely the five clinging-skandhas. There are also six dharmas, namely the six internal and external ayatanas. There are also seven dharmas, namely the seven stations of consciousness. There are also eight dharmas, namely the eight worldly conditions. There are also nine dharmas, namely the nine abodes of beings. There are also ten dharmas, namely the ten kinds of karma. By rightly contemplating these ten dharmas as impermanent, contemplating their change, contemplating dispassion, contemplating cessation, and contemplating relinquishment, one will completely eliminate the taints.”
When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 489. ONE DHARMA (3)
Thus have I heard:
At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds near Rajagriha. At that time, the Blessed One told the bhikkhus:
“If one contemplates one dharma as impermanent, contemplates its change, contemplates dispassion, contemplates cessation, and contemplates relinquishment, one will reach the end of suffering and be liberated from suffering. That one dharma is this: All beings subsist on nutriment.
“There are also two phenomena, namely, name and form. There are also three phenomena, namely, the three feelings. There are also four phenomena, namely, the four nutriments.
There are also five phenomena, namely, the five aggregates subject to clinging. There are also six phenomena, namely, the six internal and external sense bases. There are also seven phenomena, namely, the seven stations of consciousness.
There are also eight phenomena, namely, the eight worldly conditions. There are also nine phenomena, namely, the nine abodes of sentient beings. There are also ten phenomena, namely, the ten kinds of karma.
With regard to these ten phenomena, by rightly contemplating impermanence, contemplating change, contemplating dispassion, contemplating cessation, and contemplating relinquishment, one will reach the utter end of suffering and be liberated from suffering.”
After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.
Notes:
[1]. Taishō, fascicle 17. “Miscellaneous Causes Recitation, Chapter iii, Part v” (heading in the original Taishō edition). Yin Shun: “5. Connected Discourses on the Elements” continues, preserving discourse 444 (Taishō, fascicle 16). Pāli, S. 14. 11. Sattimā.
[2]. Light element 光界, purity element 淨界, element of the base of infinite space 無量空入處界, element of the base of infinite consciousness 無量識入處界, element of the base of nothingness 無所有入處界, element of the base of neither-perception-nor-non-perception 非想非非想入處界, element of the cessation of existence 有滅界. Pāli: sattimā, bhikkhave, dhātuyo. katamā sattā? ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu.
There are seven kinds of elements (here, systems or realms): the element of light, the element of purity, the element of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither-perception-nor-non-perception, and the realm of the cessation of perception and feeling.
[3]. The original text has: conditioned by the internal 緣內. The Yuan-dynasty edition has: conditioned by internal space 緣內空. Yin Shun proposes emending it to (infinite) space. Pāli: ākāsānañcāyatanṃ paṭicca, conditioned by infinite space.
[4]. Pāli: viññāṇañcāyatanaṃ paṭicca, conditioned by the base of infinite consciousness.
[5]. The summit of existence, or the peak of existence, the highest point of existence, the highest among the realms of existence (Pāli: bhavagga). The Pāli version reads: ākiñcaññāyatanaṃ paṭicca, conditioned by the base of nothingness.
[6]. Existing body 有身. Pāli: sakkāya. The Pāli version reads: nirodhaṃ pṭicca, conditioned by cessation.
[7]. [Right attainment, or equipoise, a state of concentration and unification of thought. There are nine levels of meditative attainment: the four form-realm jhānas, the four formless attainments, and the attainment of cessation. Pāli: samāpatti.]
[8]. The Pāli version reads: saññāsamāpatti pattabbā, attained through the right attainment (equipoise) of perception.
[9]. The Pāli version reads: saṃkhārāvasesa-samāpatti pattabbā, attained through the right attainment in which formations remain (a small residue of the aggregate of formations remains).
[10]. Cessation of the existing body 有身滅: the complete cessation of views concerning the body (the twenty views of the existing body, or sakkāya wrong views). Pāli: nirodhasamāpatti, through the right attainment of cessation.
[11]. Pāli, S. 14. 13. Giñjakāvasatha.
[12]. Pāli: dhātuṃ paṭicca saññā uppajjati, conditioned by an element, perception arises.
[13]. The original text mistakenly has non-element 不界. Here it is emended to inferior element 下界. Pāli: hīnam dhātum.
[14]. Pāli: hīnā vācā, inferior, lowly speech.
[15]. Pāli: hīnā cetanā, inferior volition or will.
[16]. Pāli: hīnā patthanā, inferior desire or hope.
[17]. Pāli: hī no puggalo, an inferior person or character.
[18]. Thus in the middle 如是中. Pāli: majjhimaṃ dhātuṃ paṭicca.
[19]. Pāli: paṇītā dhātu, sublime, superior element.
[20]. Bà-ca-lị 婆迦利. Probably Pāli: Vakkali. However, the Pāli version has: Kaccāna.
[21]. Pāli: asammāsabuddhesu sammāsambuddhā’ ti, regarding those who are not Perfectly Enlightened Buddhas as Perfectly Enlightened Buddhas.
[22]. Pāli, S. 14. 12. Sanidāna (With a Cause). Cf. A. 6. 39. Nidāna.
[23]. Thoughts of sensual desire, ill will, and harming; the three unwholesome thoughts, also called the three unwholesome applications of thought, the three unwholesome searches of thought. Pāli: tayo akusala-vitakkā: kāma-vitakko, vyāpāda-vitakko, vihiṃsā-vitakko. These three unwholesome thoughts are also the three unwholesome elements. Pāli: tissa akusala-dhātuyo. See the Dīrgha Āgama, N01(7); D. 33. Saṅgīti.
[24]. Pāli: kāma-dhātu, kāma-saññā, kāma-saṃkappo, kāma-chando, kāma-pariḷāho, kāma-pariyesanā; the element of sensual desire, perception of sensual desire, thought of sensual desire, desire for sensual pleasure, the fever of sensual desire, and the search for sensual pleasure.
[25]. Chinese: accompanied by obstruction and distress 有礙有惱. Pāli: sa-vighātaṃ, sa-upayāsaṃ.
[26]. Perception of danger 危險想. Cf. Pāli: upannaṃ visamagataṃ saññaṃ na khippameva pajahati, one does not quickly abandon an arisen improper perception. Pāli: visamagata, improper; the Chinese interprets it as visaṃgata, (dominated by) poison.
[27]. Chinese: does not perceive 不覺, probably na vinodeti, does not dispel; but the Chinese text reads it as na vedeti: does not feel.
[28]. Perception of escape 出要想, the thought of liberation (renunciation, going forth). Pāli: nekkhama-vitakka (thought directed toward liberation).
[29]. See the Madhyama Āgama, N01(7): the three wholesome elements—the element of renunciation, the element of non-ill-will, and the element of harmlessness; D. 33. Saígìti: tisso kusala-dhàtuyo: nekkhama-dhàtu, avyàpàda-dhàtu, avihiưsà-dhàtu.
[30]. Pāli: a learned noble disciple (sutavà ariyasàvako).
[31]. Thoughts of non-ill-will and harmlessness 不恚,不害想; Pāli: avyāpāda-vitakka, avihiṃsā-vitakka. See note 28 above.
[32]. The original Chinese reads: does not perceive. See note 27 above.
[33]. Pāli, A. 6. 38. Attakārī.
[34]. Element of means 方便界; here, “means” is synonymous with preliminary application (Pāli: payoga), referring to preparation for initiating an action. The Pāli version reads: ārabbha-dhātu, element of initiative (the commencement of action).
[35]. Pāli: yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro. That whereby, when undertaking an action, sentient beings know that they are undertaking it—this is the beings’ own action; this is the action of others.
[36]. Element of abiding, element of firmness, element of going forth, and element of exertion. Pāli: nikkamadhātu (element of going forth), thāmadhātu (element of strength), ṭhitidhātu (element of abiding), upakkamadhātu (element of exertion).
[37]. S. 35. 129. Ghosita.
[38]. Ghosita’s Park in the country of Kosambī 拘睒彌國瞿師羅園, a monastery erected by Ghosita (Pāli: Ghosita) at Kosambī.
[39]. The householder Ghosita 瞿師羅長者. Pāli: Ghosita-gahapati.
[40]. Diversity of elements 種種界. Pāli: dhātunānattaṃ, the diversity of elements.
[41]. Pāli: samvajjati... cakkhudhātu rūpā ca manāpā, there are the eye element and agreeable forms.
[42]. Cf. It. 51.
[43]. See note 38, discourse 460.
[44]. Pāli (Cf. It. 51): kāyena amataṃ dhātuṃ phusayitvā nirūpadhiṃ, having personally realized the deathless element (the element of ambrosia), one realizes that which is without residue of clinging.
[45]. Original Chinese: Samyaksaṃbuddha 三耶三佛.
[46]. Chinese: the state free from sorrow and defilement 無憂離垢句. Pāli (Cf. It.51): deseti sammāsambuddho asokaṃ virajaṃ padan ti, the Perfectly Enlightened One reveals the state free from sorrow and stainless.
[47]. See note 38, discourse 460.
[48]. Cf. It. 51: tisso dhātuyo: rūpadhātu, ārūpadhātu, nirodhadhātu.
[49]. The elder bearing the title “Elder of Elders” 上座上座名者. The Pāli is unclear.
[50]. Serenity and insight. Pāli: samatha, vipassanā (śamatha, vipaśyanā).
[51]. S. 18. 21. Anusaya; cf. S. 22. 91. Rāhulo.
[52]. The underlying tendencies bound to the notions “I,” “mine,” and the conceit “I am.” Pāli: ahaṃkāramamaṃkāramāmānusayā, the underlying tendencies of ego-making, mine-making, and conceit.
[53]. Yinshun, recitation 3. Miscellaneous Causes, 6. Feeling Saṃyutta, comprising the suttas Taishō 466-489. For the most part, it corresponds to the Pāli S.36, Vedanāsaṃyutta. Taishō sutta 466 corresponds to the Pāli S.36.10, Phassa-mūlaka.
[54]. See note 52 to sutta 465.
[55]. Pierced by a sword. Pāli: S. 36. 5. Daṭṭhabbena.
[56]. S. 36. 3. Pahānena.
[57]. The underlying tendency to craving, that is, the latent tendency to craving. Pāli: rāgānusayo.
[58]. The underlying tendency to aversion, or the latent tendency to aversion. Pāli: paṭighānusayo.
[59]. The underlying tendency to delusion, or the latent tendency to delusion. Pāli: avjjānusayo, the latent tendency to ignorance.
[60]. Uninterrupted conceit 慢無間. Pāli: mānābhisamaya, direct insight into conceit, fully understanding conceit, bringing pride and conceit to cessation and extinction.
[61]. Pāli: ayaṃ vuccati, bhikkhave, bhikkhu niranusayo sammaddaso accheti taṇhaṃ vivattayi saṃyojanaṃ sammā mānābhisamayā antamakāsi dukkhassā’ ti. This is called a bhikkhu who has completely eradicated the latent tendencies, utterly severed craving, eliminated the fetters, rightly seen pride and conceit clearly (destroyed conceit), and brought suffering to an end.
[62]. Pāli: saṃpajaññaṃ na riñcati, he does not abandon clear comprehension. Pāli: riñcati, to leave, reject, or deny; the Chinese version reads iñjati: to waver.
[63]. Chinese: “does not fall within the reckoning of the multitude” 不墮於眾數. Pāli: kāyassa bhedā dhamaṭṭho saṃkhyaṃ nopeti vedagū ti, the one established in the Dharma, the wise one, cannot be described or designated when the body breaks up.
[64]. Deep and perilous, referring to an abyss. S. 36. 4. Pātāla.
[65]. Chinese: “the great ocean is deep and perilous” 大海深嶮. Pāli: atthi mahāsamudde pātālo’ti, there is an abyss in the great ocean.
[66]. Pāli: (...) asataṃ avijjamānaṃ evaṃ vācaṃ bhssāti (“there is an abyss in the ocean”), speaking of what is nonexistent, what does not exist.
[67]. The arrow. Pāli: S. 36. 6. Sallattena.
[68]. Subject to the underlying tendency to craving. Pāli: yo sukhāya vedanāya rāgānusayo so anuseti, the latent tendency to craving lies dormant in relation to pleasant feeling.
[69]. Pāli: yo dukkhāya vedanāya paṭighānusayo so anuseti, the latent tendency to aversion lies dormant in relation to painful feeling.
[70]. Pāli: so sukhañce vedanaṃ vedayati, saññutto naṃ vdayati; if he experiences a pleasant feeling, he experiences it while bound by it.
[71]. The original text has “great learning” 大聞; emended to “great interval” 大間: a very great separation.
[72]. See note 62 to sutta 468.
[73]. Chinese: “does not fall within reckoning”; see note 63 to sutta 468.
[74]. S. 36. 12. Ākāsa.
[75]. Viśva wind 毘濕波風; absent from the Pāli. Possibly Sanskrit: viśva-vāta, a strong wind.
[76]. Verambha wind 鞞嵐婆風; Pāli: verambha-vāta, violent. It is not listed in the Pāli version.
[77]. Pleasant feeling with nutriment 樂食受. Pāli: sāmisāpi sukhā vedanā, pleasant feeling of the flesh, associated with sensual attachment (sa-āmisa: having flesh, carnal, corporeal, material).
[78]. See note 62 to sutta 468.
[79]. See note 63 to sutta 468.
[80]. S. 36. 14. Āgāraṃ.
[81]. See note 77 to sutta 471.
[82]. S. 36. 11. Rahogataka (Seclusion).
[83]. Alone in a quiet place 獨一靜處. Pāli: rahogata, dwelling in seclusion.
[84]. S. 36. 15-16. Santakam..
[85]. Gradual cessation 漸次寂滅. Pāli: anupubbasaṃkhārāṇaṃ nirodho, the successive disappearance of formations.
[86]. Gradual stilling 漸次止息. Pāli: anupubbasaṃkharaṇaṃ vūpasamoa, successive cessation and calming.
[87]. The original Chinese has “right attainment” 正受; Pāli: samāpatti, a noun; the participle samāpanna is commonly translated as “attained” or “entered.” Pāli: paṭhamaṃ jhānaṃ samāpanassa, when entering and attaining the first jhāna.
[88]. Initial and sustained thought 覺觀, also termed applied and sustained thought. Pāli: vitakka-vicāra.
[89]. The third jhāna is called the “plane of sublime bliss apart from rapture” (the body experiences sublime bliss because rapture has been relinquished).
[90]. The sphere of entry into space, that is, the attainment of the sphere of infinite space.
[91]. The sphere of entry into consciousness, that is, the attainment of the sphere of infinite consciousness.
[92]. Prior knowledge. Pāli: S. 36. 24. Pubbaññāṇa.
[93]. A summary of six suttas.
[94]. S. 36. 23. Bhikkhu.
[95]. Ānanda’s questions.
[96]. Pāli: S.36.25 Bhikkhu.
[97]. The original text has: Anuttara-samyak-saṃbodhi.
[98]. S. 36. 26-28. Samaṇa-brāhamaṇa.
[99]. The meaning of a śramaṇa and the meaning of a brāhmaṇa 沙門義, 婆羅門義. Pāli: sāmaññatthaṃ brāhamaññatthaṃ, concerning the purpose of a śramaṇa and a brāhmaṇa.
[100]. See note 74 to sutta 391.
[101]. Pāli: S. 54. 11. Icchānaṅgala.
[102]. Icchānaṅgala Grove 壹奢能伽羅林. Pāli: Icchānaṅgalavāna.
[103]. In the Pāli version: apart from the attendant who brings food, let no one come to me.
[104]. Thought, here referring to applied thought, or investigative thinking. Pāli: vitakka.
[105]. Cessation, here referring to complete cessation. Pāli: nirodha.
[106]. Compare Pāli, A. 5, 176. Pīti.
[107]. That is, to adorn and refine the path leading to rebirth in heaven.
[108]. The joy and bliss of seclusion 遠離喜樂 (Pāli: pavivekaja-pīti-sukha); this refers to the joy and bliss of the first jhāna. Pāli: kinti may kālena kālaṃ paviveka pītiṃ upasampajja, how may I, from time to time, attain and abide in this rapture born of seclusion?
[109]. Seclusion from five states 遠離五法. Pāli: pañcassa ṭhānāni tasmiṃ na honti, during that period of training in seclusion, five circumstances do not occur.
[110]. The original Chinese has: tranquility ỷ tức 猗息.
[111]. Nonmaterial pleasure. Pāli: S. 36. 29. Nirāmisaṃ.
[112]. Material joy and nonmaterial joy 食念無食念. Pāli: atthi sāmisā pīti atthi nirāmisā pitī, there is rapture born of material sensuality (sāmisa: having flesh), and there is rapture not born of material sensuality (nirāmisa: without flesh).
[113]. The Pāli version has: pīti, rapture.
[114]. Associated with form. Pāli: rūpappaṭisaṃyutto vimokkho, liberation associated with form.
[115]. Pāli: A. 5. 170. Bhaddaji.
[116]. Bhaddaji 陀羅. Pāli: Bhaddaji.
[117]. Foremost among things seen 見第一. Pāli: dassānaṃ aggaṃ, supreme among things seen.
[118]. Foremost among states of existence 有第一, referring to the heaven of the summit of existence. Pāli: bhavānaṃ aggaṃ, supreme among states of existence.
[119]. S. 36. 19. Pañcakaṅgo.
[120]. King Bimbisāra 瓶沙王 (Pāli: Bimbisāra), king of Magadha. The Pāli version has: Pañcakaṅgako thapati (the master builder Pañcakaṅga), a carpenter.
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