雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 605. FOUNDATIONS OF MINDFULNESS (1)[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 addressed the bhikkhus:

“There are four foundations of mindfulness. What are the four? They are the foundation of mindfulness contemplating the body in the body, and the foundations of mindfulness contemplating feelings, mind, and dharmas in dharmas.”

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

SUTRA 606. FOUNDATIONS OF MINDFULNESS (2)[2]

Thus have I heard:

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

“There are four foundations of mindfulness. What are the four? They are the foundation of mindfulness contemplating the body in the body, and the foundations of mindfulness contemplating feelings, mind, and dharmas in dharmas.

“Thus, regarding these four foundations of mindfulness, a bhikkhu should train in cultivating them fully, applying diligent effort, right mindfulness, and right comprehension.”

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

SUTRA 607. PURIFICATION[3]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park^[4] in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:

“There is a direct path^[5] for the purification of beings, enabling them to transcend sorrow and lamentation, end suffering and distress, and attain the Dharma as it truly is^[6]: namely, the Dharma of the four foundations of mindfulness. What are the four? They are the foundation of mindfulness contemplating the body in the body, and the foundations of mindfulness contemplating feelings, mind, and dharmas in dharmas.”

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

SUTRA 608. THE DEATHLESS[7]

Thus have I heard:

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

“If any bhikkhu departs from the four foundations of mindfulness, he departs from the noble Dharma as it truly is. Whoever departs from the noble Dharma as it truly is will depart from the Noble Path. Whoever departs from the Noble Path departs from the Dharma of the Deathless^[8].

Whoever departs from the Dharma of the Deathless is not liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress. I say that such a person is not liberated from suffering. If any bhikkhu does not depart from the four foundations of mindfulness, he does not depart from the noble Dharma as it truly is.

Not departing from the noble Dharma as it truly is, he does not depart from the Noble Path. Not departing from the Noble Path, he does not depart from the Dharma of the Deathless. Not departing from the Dharma of the Deathless, he is liberated from birth, aging, illness, death, sorrow, lamentation, suffering, and distress.

I say that such a person is liberated from all suffering.”

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

SUTRA 609. ARISING[9]

Thus have I heard:

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

“Now I shall teach the arising of the four foundations of mindfulness and the disappearance of the four foundations of mindfulness^[10]. Listen attentively and reflect well upon it.”

“What is the arising of the four foundations of mindfulness? What is the disappearance of the four foundations of mindfulness?

“With the arising of nutriment, the body arises. With the cessation of nutriment, the body disappears. Thus, one should dwell contemplating the body according to its arising and dwell contemplating the body according to its cessation. To dwell contemplating the body according to its arising and cessation is to dwell without dependence, clinging to nothing in any world. Likewise, with the arising of contact, feeling arises. With the cessation of contact, feeling disappears. Thus, one should dwell contemplating feeling according to the dharma of arising and dwell contemplating feeling according to the dharma of cessation. To dwell contemplating feeling according to the dharma of arising and cessation is to dwell without dependence, clinging to none of the dharmas of the world.

“With the arising of name-and-form, mind arises. With the cessation of name-and-form, mind disappears. One should dwell contemplating mind according to the dharma of arising and dwell contemplating mind according to the dharma of cessation. To dwell contemplating mind according to the dharma of arising and cessation is to dwell without dependence, no longer clinging to any dharma of the world.

“With the arising of recollection, dharmas arise^[11]; with the cessation of recollection, dharmas disappear. One should dwell contemplating dharmas according to the dharma of arising and dwell contemplating dharmas according to the dharma of cessation. To dwell contemplating dharmas according to the dharma of arising and cessation is to dwell without dependence, no longer clinging to any dharma of the world.

“This is called the arising of the four foundations of mindfulness and the disappearance of the four foundations of mindfulness.”

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

SUTRA 610. RIGHT MINDFULNESS[12]

Thus have I heard:

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

“I shall teach the cultivation of the four foundations of mindfulness. Listen attentively and reflect well upon it!

“How are the four foundations of mindfulness cultivated? One dwells mindfully contemplating the body in the internal body, applying diligent effort, right mindfulness, and right comprehension, subduing worldly sorrow and grief. One dwells contemplating the external body and the internal-and-external body, applying diligent effort, right mindfulness, and right comprehension, subduing worldly sorrow and grief. Likewise, one dwells mindfully contemplating feelings, mind, and dharmas—internally, externally, and internally-and-externally—applying diligent effort, right mindfulness, and right comprehension, subduing worldly sorrow and grief. This is called a bhikkhu’s cultivation of the four foundations of mindfulness.”

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

The cultivation of the four foundations of mindfulness in the past and future was also taught in this way.

SUTRA 611. THE WHOLESOME AGGREGATE[13]

Thus have I heard:

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

“There is an aggregate of wholesome dharmas, and there is an aggregate of unwholesome dharmas^[14].

“What is the aggregate of wholesome dharmas? It refers solely to the four foundations of mindfulness. This is rightly said. Why is this? Because this aggregate is entirely and exclusively pure. What are the four? The foundation of mindfulness contemplating the body in the body, and the foundations of mindfulness contemplating feelings, mind, and dharmas in dharmas.

“What is the aggregate of unwholesome dharmas? It refers solely to the five hindrances^[15]. This is rightly said. Why is this? Because this aggregate is entirely and exclusively unwholesome. What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt.”

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

SUTRA 612. THE BOW[16]

Thus have I heard:

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

“Suppose a person holding four kinds of powerful bows^[17] used all his strength to shoot arrows through the shadow of a tāla tree, the arrows passing swiftly and without obstruction. In the same way, suppose four kinds of the Tathagata’s śrāvakas^[18], endowed with supreme effort, keen faculties, and wisdom, were to live to one hundred years of age. Regarding the Dharma taught and transmitted by the Tathagata, except during times of eating, drinking, sleeping, resting, and relieving themselves^[19], throughout the intervening time they would constantly speak and constantly listen.

With lucid and acute wisdom, they would thoroughly receive and retain, without obstruction, everything the Tathagata had taught, and they would have nothing further to ask the Tathagata. Yet the Dharma spoken by the Tathagata has no end. Even if they listened to the Dharma throughout their entire lives, until they died at the age of one hundred, the Dharma spoken by the Tathagata would still not be exhausted.

It should be known to be immeasurable and boundless. The collections of names, collections of phrases, and collections of syllables taught by the Tathagata are likewise immeasurable and without end. These are precisely the four foundations of mindfulness.

What are the four? The foundation of mindfulness of the body, and the foundations of mindfulness of feelings, mind, and dharmas.”

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

All sutras on the four foundations of mindfulness employ this general statement, namely: “Therefore, a bhikkhu should train in cultivating the four foundations of mindfulness, arousing supreme aspiration, applying diligent effort, right mindfulness, and right comprehension.

SUTRA 613. THE UNWHOLESOME AGGREGATE[20]

Thus have I heard:

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

“There is an unwholesome aggregate and a wholesome aggregate.

“What is the unwholesome aggregate? It is the three unwholesome roots. This is rightly spoken. Why? Because the accumulation of purely unwholesome dharmas consists of the three unwholesome roots. What are the three? They are the unwholesome root of greed, the unwholesome root of anger, and the unwholesome root of delusion.

“What is the wholesome aggregate? It is the four establishments of mindfulness. Why? Because the four establishments of mindfulness are wholly and fully wholesome. This is called a well-spoken teaching. What are the four? The establishment of mindfulness of the body; and the establishments of mindfulness of feelings, mind, and dharmas.”

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

As with the three unwholesome roots, so too are the three evil actions: evil bodily action, evil verbal action, and evil mental action.^[21]

The three perceptions are perception of sensual desire, perception of anger, and perception of harming.

The three thoughts are thoughts of sensual desire, thoughts of anger, and thoughts of harming.^[22]

The three realms are the Desire Realm, the Form Realm, and the Formless Realm.^[23]

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

SUTRA 614. THE GREAT MAN[24]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Shravasti. At that time, a certain bhikkhu approached the Buddha, bowed his head in homage at the Buddha’s feet, and withdrew to sit at one side. He addressed the Buddha:

“Blessed One, the expression ‘great man’ is spoken of. What constitutes a great man, and what does not constitute a great man?”

The Buddha said to the bhikkhu:

“Excellent! Excellent! Bhikkhu, you ask the Tathagata about the meaning of a great man.

Listen carefully and reflect well; I shall explain it for you. If a bhikkhu abides in right mindfulness, contemplating the body in the body, and after abiding in right mindfulness contemplating the body in the body, his mind does not become free from desire, does not attain liberation, and does not completely exhaust the taints, I say that this person is not a great man. Why?

Because his mind is not liberated. If a bhikkhu abides in right mindfulness, contemplating feelings in feelings, mind in mind, and dharmas in dharmas, but his mind does not become free from desire, does not attain liberation, and does not completely exhaust the taints, I do not say that he is a great man. Why?

Because his mind has not attained liberation. If a bhikkhu abides in right mindfulness, contemplating the body in the body, and his mind attains freedom from desire, attains liberation, and completely exhausts the taints, I say that this person is a great man. Why?

Because his mind is liberated. If he abides in right mindfulness, contemplating feelings in feelings, mind in mind, and dharmas in dharmas, and after abiding in right mindfulness contemplating feelings in feelings, mind in mind, and dharmas in dharmas, his mind attains freedom from desire, attains liberation, and completely exhausts the taints, I say that this person is a great man. Why?

Because his mind is liberated. This is what is meant by a bhikkhu who is a great man and one who is not a great man.”

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

SUTRA 615. THE BHIKKHUNIS[25]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Shravasti. At that time, early in the morning, the Venerable Ananda put on his robe, took his bowl, and entered the city of Shravasti to beg for alms. On the way, he thought, “I shall first go to the bhikkhunis’ monastery.” He then went to the bhikkhunis’ monastery. Seeing the Venerable Ananda approaching from afar, the bhikkhunis quickly prepared a seat and invited him to sit. They bowed in homage at the Venerable Ananda’s feet, then withdrew to sit at one side and said to him:

“We bhikkhunis are dwelling with our minds firmly bound^[26] in the cultivation of the four establishments of mindfulness, and we know for ourselves the successive rising and falling of our practice.^[27]”

The Venerable Ananda said to the bhikkhunis:

“Excellent! Excellent, sisters! Train in accordance with what you have said. Whoever cultivates the four establishments of mindfulness and abides with the mind firmly bound knows for oneself the successive rising and falling in this way.”

The Venerable Ananda then taught the Dharma to the bhikkhunis in various ways. After teaching the Dharma in various ways, he rose from his seat and departed.

At that time, after the Venerable Ananda had entered the city of Shravasti to beg for alms and returned, he put away his robe and bowl and washed his feet. He then went to the Blessed One, bowed his head in homage at the Buddha’s feet, and withdrew to sit at one side. He fully recounted to the Blessed One what the bhikkhunis had said. The Buddha said to the Venerable Ananda:

“Excellent! Excellent! One should train in this way, abiding in the four establishments of mindfulness with the mind firmly bound, knowing the successive rising and falling.

Why? The mind seeks outwardly; afterward, one subdues that seeking mind. One knows as it truly is that the mind is distracted and not liberated.

If a bhikkhu abides in the establishment of mindfulness, contemplating the body in the body, and after abiding in the establishment of mindfulness contemplating the body in the body, the body becomes drowsy and the mental faculties become indolent, then that bhikkhu should arouse serene faith and take up a purifying sign.^[28] After arousing a mind of pure faith and recollecting the purifying sign, his mind becomes refreshed; because his mind is refreshed, joy arises.

Because of mental joy, the body becomes tranquil. When the body is tranquil, he experiences bodily pleasure. When he experiences bodily pleasure, the mind becomes concentrated.^[29] With a concentrated mind, the noble disciple should train thus: ‘With regard to this matter, if my mind is still scattered outwardly, I should gather it in and cause it to come to rest, so that thoughts of initial application and sustained application no longer arise.^[30] Without initial application or sustained application, I abide pleasantly with equanimity and right mindfulness.’ After abiding pleasantly, he knows as it truly is.

The same is said regarding the establishments of mindfulness of feelings, mind, and dharmas.”

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

SUTRA 616. THE COOK[31]

Thus have I heard:

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

“Firmly grasp the sign of your own mind and do not allow it to become distracted outwardly. Why? If a foolish bhikkhu lacks clear understanding,^[32] is unskillful, does not grasp the sign of the inner mind, and pursues external signs, that bhikkhu will subsequently decline and will create obstacles for himself.

It is like a foolish cook who lacks understanding and is unskillful in blending flavors to serve his master. The sour, salty, and bland flavors do not suit the master’s taste. He is not adept at discerning his master’s preferences so as to adjust the sour, salty, and bland flavors.

He does not personally attend upon his master, observe his master’s needs, listen to his master’s preferences, skillfully discern his master’s wishes, and then blend and adjust the flavors accordingly before presenting them to his master. If the food does not suit his taste, the master will not be pleased; because he is not pleased, he will grant no reward and show no affection. A foolish bhikkhu is likewise.

If he lacks understanding and skill, dwells contemplating the body in the body but cannot eliminate the subsidiary defilements,^[33] and cannot gather and sustain his own mind, he also does not attain inner tranquility or sublime right mindfulness and clear comprehension. In the present life, he does not attain the four states of higher mind that constitute a pleasant abiding here and now;^[34] and he cannot attain the secure, ultimate nirvana that he has not yet realized.

This is called a foolish bhikkhu who lacks understanding and skill, who cannot skillfully gather the sign of the inner mind but instead pursues external signs and creates obstacles for himself.”

“If a bhikkhu possesses wisdom and eloquence and is skilled in means, and after firmly taking hold of the inner mind then apprehends external signs, that bhikkhu will thereafter never decline or create obstacles for himself. It is like an intelligent and discerning cook, skilled in means, who serves his master: he is able to balance sour, sweet, bland, and salty flavors; he skillfully observes signs of his master’s preferences and blends the flavors so as to please him; having learned which flavors his master favors, he serves them repeatedly.

Once the master is pleased, the cook will surely be loved many times more and will receive generous rewards. Thus, the wise cook skillfully apprehends his master’s mind. A bhikkhu is likewise: he dwells contemplating the body in the body, eliminates the subsidiary defilements, skillfully knows how to gather his mind, is inwardly tranquil, rightly mindful, and clearly comprehending; he attains the four qualities of the higher mind, dwells happily in this very life, and attains the ultimate security of nirvana that he had never attained before.

This is called a bhikkhu who possesses wisdom and eloquence, is skilled in means, and is able to apprehend both the sign of the inner mind and external signs, never declining or obstructing himself.

“Contemplation of feelings, mind, and dharmas is likewise.”

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

SUTRA 617. THE BIRD[35]

Thus have I heard:

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

“In the past, there was a bird named Labha^[36] that was seized by a hawk and carried into the sky. While in midair, it cried out: ‘Because I was not vigilant, I have suddenly met with this calamity. Because I left the dwelling place of my parents and wandered elsewhere, I have met with this calamity. Today I am tormented by another and have no freedom!’

“The hawk said to Labha:

“‘Where is the place in which you are free?’

“Labha replied:

“‘I have my own domain among the plow furrows in the fields^[37]. It is sufficient for avoiding every calamity. That is my home, the domain of my parents’ household.’

“The hawk arrogantly said to Labha:

“‘I shall let you return to the plow furrows in the fields. Let us see whether you can escape.’

“Labha escaped from the hawk’s talons and returned to rest securely beneath a large clod of earth in a plow furrow. Then, standing atop the large clod, Labha sought to challenge the hawk. The hawk angrily rebuked it: ‘You are only a little bird, yet you wish to fight me?’

“Overcome with rage, the hawk flew straight at it to seize it, but Labha hid beneath the large clod. Hurtling forward with all its momentum, the hawk struck its breast against the hard clod, its body was shattered, and it died at once. At that time, the bird Labha, concealed deep beneath the clod of earth, raised its head and spoke this verse:

“Relying on its strength, the hawk came;

Labha remained within its own domain.

Its mighty strength followed upon anger,

And thus brought the calamity that shattered its body.

I fully understood all things,

And therefore relied upon my own domain;

Having subdued my foe, my heart rejoices,

Delighting in knowing my own strength.

Though you were fierce and cruel,

With the strength of a hundred thousand dragons and elephants,

It did not equal my wisdom,

Not even one sixteenth part.

Behold the excellence of my wisdom,

By which the hawk was destroyed.”

“Thus, bhikkhus, like that foolish hawk that abandoned the domain of its parents and wandered elsewhere, thereby meeting with calamity, you bhikkhus should remain within your own proper domain of conduct, guard it well, and stay far from the domains of others. You should train thus.

“Bhikkhus, the place of others, the domain of others, refers to the domain of the five sensual pleasures: forms cognized by the eye that are beautiful, lovable, pleasing, memorable, and imbued with sensual desire; sounds cognized by the ear, odors cognized by the nose, flavors cognized by the tongue, and tangibles cognized by the body that are lovable, pleasing, memorable, and imbued with sensual desire. This is called the place of others, the domain of others, for a bhikkhu.

“Bhikkhus, the domain of one’s own parents refers to the four foundations of mindfulness. What are the four? They are the foundation of mindfulness consisting in contemplation of the body in the body, and the foundations of mindfulness consisting in contemplation of feelings, mind, and dharmas in dharmas. Therefore, bhikkhus, wander within the domain of your own parents and stay far from other places and the domains of others. You should train thus.”

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

SUTRA 618. THE FOUR FRUITS

Thus have I heard:

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

“By cultivating and extensively cultivating the four foundations of mindfulness, one will attain the four noble fruits and four kinds of benefit, namely: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.”

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

SUTRA 619. SIDAKA[38]

Thus have I heard:

At one time, the Buddha was journeying among the people and came to the Sinsapa Grove north of the village of Sigada^[39]. At that time, the Blessed One addressed the bhikkhus:

“In the past, there was an acrobat who climbed a pole^[40]. He set the pole upon his shoulder and told his apprentice: ‘Climb up and down the pole. Protect me, and I shall protect you.

By protecting each other in turn, we shall perform our entertaining act and earn much wealth.’ At that time, the apprentice said to his teacher: ‘It would be better to say this: Each person should simply watch over and protect himself. Then, as we perform our entertaining act, we shall earn much wealth, and our bodies will remain at ease and secure as we climb up and down.’ The teacher replied: ‘What you have said is correct: each person must watch over and protect himself.

Yet the meaning of this is also just as I said. When one protects oneself, one protects others. When one protects others, one also protects oneself.’

“By personally drawing near to and cultivating the mind, one realizes according to one’s protection. This is called protecting oneself and thereby protecting others^[41]. How does one protect oneself and thereby protect others? By not frightening others, not opposing others, not harming others, and maintaining a mind of loving-kindness and compassion toward them. This is called protecting oneself and thereby protecting others. Therefore, bhikkhus, you should train thus. One who protects oneself cultivates the four foundations of mindfulness. Protecting others is also cultivating the four foundations of mindfulness.”

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

SUTRA 620. THE MONKEY[42]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, the Kalandaka Park, in the city of Rajagriha. At that time, the Blessed One addressed the bhikkhus:

“In the Great Snow Mountains, there are perilous and frozen places where even monkeys and apes cannot survive, much less human beings. There are mountains inhabited by monkeys and apes but not by humans. There are also mountains where humans and animals dwell together.

Along the paths traveled by monkeys and apes, hunters smear birdlime upon the grass. Wise monkeys and apes avoid it and go far away. Foolish young monkeys and apes, not knowing to keep their distance, touch it lightly with one hand, and that hand immediately becomes stuck.

They use the other hand to free it, and both hands become stuck. They then use their feet to free themselves, and both feet also become stuck in the birdlime. They bite the grass with their mouths, and their mouths likewise become firmly stuck in the birdlime.

With all five places stuck fast, they lie curled up on the ground. The hunter comes, quickly runs a pole through them, and carries them away.”

“Bhikkhus, you should know that the foolish monkey, having left its own domain, the dwelling place of its parents, and wandered into another’s domain, came to this suffering. So too, bhikkhus, a foolish ordinary person dwells dependent upon a village. Early in the morning, he robes himself, takes his bowl, and enters the village for alms, without skillfully guarding the body or protecting the sense faculties.

On seeing a form with the eye, he gives rise to attachment; with sounds heard by the ear, odors smelled by the nose, tastes experienced by the tongue, and tangibles contacted by the body, he likewise gives rise to attachment. After his internal faculties and external objects have been bound in five places, the foolish bhikkhu becomes subject to Māra’s will. Therefore, bhikkhus, you should train yourselves thus: ‘We shall remain only within our own resort, the dwelling place of our parents; we shall not enter another place or another’s domain.’

“What is a bhikkhu’s own resort, the dwelling place of his parents? It refers to the four establishments of mindfulness: dwelling with right mindfulness, contemplating the body in the body; dwelling contemplating feelings, mind, and phenomena in phenomena.”

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

SUTRA 621. THE YOUNG BHIKKHUS[43]

Thus have I heard:

At one time, the Buddha was staying at Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Ānanda, together with the bhikkhus, approached the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Venerable Ānanda said to the Buddha:

“Blessed One, how should these young bhikkhus be instructed? How should the Dharma be taught to them?”

The Buddha said to the Venerable Ānanda:

“These young bhikkhus should be instructed to cultivate the four establishments of mindfulness. What are the four? They are: dwelling with right mindfulness, contemplating the body in the body, diligently applying skillful means, not behaving heedlessly, with right understanding, right mindfulness, and a mind serene and concentrated… up to clearly knowing the body^[44].

Dwelling with right mindfulness, contemplating feelings, mind, and phenomena in phenomena, diligently applying skillful means, not behaving heedlessly, with right mindfulness, right understanding, and a mind calm and concentrated… up to knowing phenomena. Why is this so? If a bhikkhu still abides at the stage of one in higher training and has not yet advanced, but earnestly seeks the security of nirvana, he should dwell with right mindfulness, contemplating the body in the body, diligently applying skillful means, not behaving heedlessly, with right mindfulness, right understanding, and a serene mind;

he should dwell contemplating feelings, mind, and phenomena in phenomena, diligently applying skillful means, not behaving heedlessly, with right mindfulness, right understanding, and a serene mind… up to becoming detached from phenomena.

“If an arhat’s outflows have been exhausted, what had to be done has been done, the burden has been laid down, all fetters have been utterly ended, and he is well liberated through right knowledge, even then he also cultivates and dwells contemplating the body in the body, diligently applying skillful means, not behaving heedlessly, with right mindfulness, right understanding, and a tranquil mind; he dwells mindfully contemplating feelings, mind, and phenomena in phenomena… up to becoming detached from phenomena.”

The Venerable Ānanda then rejoiced in and delighted in the teaching, bowed, and withdrew.

SUTRA 622. THE WOMAN ĀMRAPĀLĪ[45]

Thus have I heard:

At one time, the Buddha was traveling among the people in Vṛji and came to stay in Āmrapālī’s Grove at Vaiśālī. At that time, the courtesan Āmrapālī heard that the Blessed One, while traveling from Vṛji, had come to stay in Āmrapālī’s Grove. She immediately prepared her carriage, rode out of the city of Vaiśālī, and went to the Blessed One to pay her respects and make offerings. Upon reaching the gate of Āmrapālī’s Grove, she descended from her carriage and continued on foot. From afar, she saw the Blessed One teaching the Dharma to the great assembly gathered around him. Seeing Āmrapālī approaching, the Blessed One said to the bhikkhus:

“Bhikkhus, you should diligently collect and steady your minds, with right mindfulness and right understanding. The maiden Āmrapālī is now approaching, so I must admonish you.

“How does a bhikkhu diligently collect and steady his mind? If an evil, unwholesome quality has arisen in a bhikkhu, he should abandon it, arousing aspiration, applying skillful means, exerting himself, and collecting his mind. If an evil, unwholesome quality has not yet arisen, he should prevent it from arising. If a wholesome quality has not yet arisen, he should cause it to arise; if a wholesome quality has already arisen, he should cause it to remain and not be lost. He should cultivate it to fulfillment, arousing aspiration, applying skillful means, exerting himself, and collecting his mind. This is called a bhikkhu who diligently steadies and collects his mind.

“What is meant by a bhikkhu possessing right understanding? If a bhikkhu constantly acts with right understanding in all his deportments—going forward and returning; looking back, looking ahead, and observing; bending and stretching; lowering and raising his head; carrying his robe and bowl; walking, standing, lying down, sitting, sleeping, resting, waking, speaking, and remaining silent—he abides in right understanding throughout. This is right understanding.

“What is right mindfulness? If a bhikkhu abides with right mindfulness, contemplating the body in the internal body, diligent and applying skillful means, with right understanding and right mindfulness, subduing worldly craving and sorrow; and abides with right mindfulness, contemplating feelings, mind, and phenomena in phenomena, diligent and applying skillful means, with right understanding and right mindfulness, subduing worldly craving and sorrow—this is called a bhikkhu possessing right mindfulness. Therefore, you should diligently collect and steady your minds, with right mindfulness and right understanding. The maiden Āmrapālī is now approaching, so I must admonish you.”

When Āmrapālī reached the Blessed One, she bowed her head at the Buddha’s feet and then stood to one side. The Blessed One then taught the Dharma to the woman Āmrapālī, instructing, guiding, illuminating, and delighting her, after which he fell silent.

Āmrapālī adjusted her garments, bowed to the Buddha, joined her palms, and said:

“May the Blessed One and the great assembly accept my invitation to tomorrow’s midday meal.”

The Blessed One silently accepted her invitation. Knowing that the Blessed One had accepted by remaining silent, the woman Āmrapālī bowed her head at the Buddha’s feet, took her leave, and returned home, where she prepared food and arranged tables and seats. Early the next morning, she sent someone to inform the Buddha that it was time.

The Blessed One and the great assembly then went together to the woman Āmrapālī’s home and took their seats. The woman Āmrapālī personally served them various foods and drinks. After they had eaten and washed their hands and bowls, the woman Āmrapālī placed a low seat before the Buddha, sat down, and listened to him teach the Dharma. The Blessed One then spoke verses of appreciative rejoicing for the woman Āmrapālī:

One who gives is loved by others

And gains a multitude of followers;

Her renown spreads ever farther,

And is heard both near and far.

Within assemblies she is always gracious,

Free from stinginess and fear;

Therefore, the wise practice giving

And utterly sever all miserliness.

Reborn in the Trāyastriṃśa Heaven,

They long enjoy its pleasures;

Having cultivated virtue throughout their lives,

They delight in Nandana Garden^[46].

Amid a hundred kinds of heavenly music,

The five desires please their hearts;

For while they dwelt here in this world,

They heard the Buddha teach the Dharma.

As disciples of the Well-Gone One,

They joyfully take birth there by transformation.

After the Blessed One had taught the Dharma to the woman Āmrapālī, instructing, guiding, illuminating, and delighting her, he rose from his seat and departed.

SUTRA 623. THE WORLD[47]

Thus have I heard.

At one time, the Buddha was staying in the Deer Park at the dwelling place of the seers in Vārāṇasī. At that time, the Blessed One said to the bhikkhus:

“Bhikkhus, if there were a worldly beauty^[48], a person possessing worldly beauty, could that person cause people to gather together to gaze upon them?”

The bhikkhus said to the Buddha:

“Yes, Blessed One!”

The Buddha said to the bhikkhus:

“If that worldly beauty, that person possessing worldly beauty, could also dance, sing, and make music, would that cause even more people to gather together to watch?”

The bhikkhus said to the Buddha:

“Yes, Blessed One, it would!”

The Buddha said to the bhikkhus:

“Suppose there were a worldly beauty, a person renowned for beauty in the world, dancing, singing, making music, and performing in one place, while a great crowd gathered there. Suppose there were a person who was neither foolish nor deluded, who desired happiness and disliked suffering, cherished life and feared death. Another person might say to him: ‘Good man, carry this bowl filled to the brim with oil and pass between that worldly beauty and the crowd. I shall send behind you a skilled executioner holding a sword. If you spill even one drop of oil, he will immediately cut you down.’ What do you think, bhikkhus? Could the man carrying the bowl of oil pay no attention to the bowl or to the executioner, but only gaze at the courtesan and the crowd?”

The bhikkhus said to the Buddha:

“No, Blessed One! Why is that? Blessed One, because the man sees an executioner holding a sword behind him, he will constantly think: ‘If I spill even one drop of oil, that executioner will cut off my head.’ Therefore, he will direct his entire attention to the bowl of oil and walk slowly among the crowd and the worldly beauty, not daring to glance aside or turn to look.”

“So too, bhikkhus, if any śramaṇa or brahmin sits with his body upright and firmly composed, unifies his mind, does not pursue sounds or visible forms, skillfully gathers in all mental phenomena^[49], and abides in mindfulness of the body, then he is My disciple and follows My teaching.

“How does a bhikkhu sit with his body upright and firmly composed, unify his mind, not pursue sounds or visible forms, skillfully gather in all mental phenomena, and abide in mindfulness of the body? Thus, bhikkhus, he dwells contemplating the body in the body, ardent, with right comprehension and right mindfulness, subduing worldly craving and sorrow. He likewise dwells contemplating feelings, mind, and phenomena in phenomena. This is called a bhikkhu who sits with his body upright and firmly composed, unifies his mind, does not pursue sounds or visible forms, skillfully gathers in all mental phenomena, and abides in mindfulness of the body.”

Then the Blessed One spoke these verses:

With one-pointed mind and right mindfulness,

Guard well the bowl of oil;

Keep watch over your own mind,

Which has never reached that place.

Extremely difficult to cross,

Subtle, excellent, and wondrous;

That which the Buddha teaches

Is speech like a sharpened sword.

One must make the mind single,

Diligently and carefully guarding it;

This is not a task

For heedless people of the world.

Thus penetrate deeply

The teaching of heedfulness.

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

SUTRA 624. UTTIKA[50]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Uttika^[51] approached the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He said to the Buddha:

“Excellent, Blessed One! Please teach me the Dharma. Having heard the Dharma, I shall dwell alone in a secluded place, diligently contemplate it, live heedfully, and reflect upon the purpose for which a good man shaves off his beard and hair, goes forth in right faith to train in the path, and lives the homeless life. As stated fully above, … up to knowing that there will be no further rebirth.”

The Buddha said to the Venerable Uttika:

“So it is! So it is! It is as you say. Yet if, with regard to the teachings I have given, one does not act in a way that pleases Me, that person’s undertaking will not be accomplished. Although he follows behind Me, he will gain no benefit; instead, obstructions will arise.”

Uttika said to the Buddha:

“By following what the Blessed One has taught, may I act in a way that pleases the Blessed One, accomplish my undertaking, and give rise to no obstruction. May the Blessed One teach me the Dharma. I shall dwell alone in a secluded place, diligently contemplate it, and live heedfully. As stated fully above, … up to knowing that there will be no further rebirth.” Thus he made his request a second and a third time.

Then the Blessed One said to Uttika:

“First, you should purify your fundamental conduct^[52]; afterward, cultivate the holy life.”

Uttika said to the Buddha:

“Blessed One, how should I now purify my fundamental conduct so that I may cultivate the holy life?”

The Buddha instructed Uttika:

“First, you must purify your precepts, make your view upright, and perfect the three kinds of conduct. Afterward, cultivate the four establishments of mindfulness. What are the four? You should dwell established in right mindfulness, contemplating the body in the internal body, ardent, diligent, with right comprehension and right mindfulness, subduing worldly craving and sorrow. Likewise, dwell established in right mindfulness contemplating the external body and the internal-and-external body in the body. Dwell established in right mindfulness contemplating feelings, mind, and phenomena in phenomena; these should likewise be explained in full.”

When Uttika had heard the Buddha’s instruction, he rejoiced in and delighted in it, rose from his seat, and departed.

After hearing the Buddha’s instruction, Uttika dwelt alone in a secluded place, diligently contemplated, and lived heedfully. He reflected upon the purpose for which a good man shaves off his beard and hair, dons the kāṣāya robe, goes forth in right faith to train in the path, and lives the homeless life, … up to knowing that there will be no further rebirth.

As with Uttika’s question, so too, when other bhikkhus asked the same question, the Buddha instructed them as above.

SUTRA 625. BĀHIYA[53]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, a bhikkhu named Bāhiya^[54] approached the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He said to the Buddha:

“Blessed One, excellent indeed! Blessed One, please teach me the Dharma.”

This was explained in full just as in the preceding sutra addressed to the Venerable Uttika, with only this difference:

“Thus, Bāhiya, a bhikkhu purifies his fundamental conduct by dwelling established in right mindfulness, contemplating the body in the body and overcoming all Māras; and by dwelling established in right mindfulness, contemplating feelings, mind, and phenomena in phenomena and overcoming all Māras.”

After the bhikkhu Bāhiya had heard the Buddha teach and instruct him in the Dharma, he rejoiced in and delighted in it, bowed, and departed. He then dwelt alone in a secluded place, diligently contemplated, and lived heedfully … up to knowing that there would be no further rebirth.

SUTRA 626. BHIKKHU

The second sutra is also stated as above, with only this difference: Thus the bhikkhu crosses beyond birth and death.

SUTRA 627. ANURUDDHA[55]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Venerable Anuruddha approached the Buddha, bowed his head in homage at the Buddha’s feet, and sat to one side. He said to the Buddha:

“Blessed One, if a bhikkhu is still at the stage of training and has not yet advanced, but strives to seek the security of nirvana, how should that noble disciple cultivate and extensively cultivate within the true Dharma and discipline so as to completely end the defilements … up to personally knowing that there will be no further rebirth?”

The Buddha said to Anuruddha:

“If a noble disciple is still at the stage of training and has not yet advanced, but strives to seek the security of nirvana, he should then dwell established in right mindfulness, contemplating the body in the internal body, ardent and diligent, with right comprehension and right mindfulness, subduing worldly craving and sorrow. Likewise, he should dwell established in right mindfulness, contemplating feelings, mind, and phenomena in phenomena, ardent and diligent, with right comprehension and right mindfulness, subduing worldly craving and sorrow. When a noble disciple has cultivated these extensively, he will completely end the defilements … up to personally knowing that there will be no further rebirth.”

When the Buddha had finished teaching this discourse, the Venerable Anuruddha, hearing what the Buddha had taught, rejoiced in and delighted in it, paid homage, and departed.

SUTRA 628. PRECEPTS[56]

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery^[57] in the town of Pataliputra^[58]. The Venerable Udayin and Ananda were also staying there. Then the Venerable Udayin went to the Venerable Ananda. After they had exchanged cordial greetings, he sat to one side and said to the Venerable Ananda:

“The Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows and Sees, has taught the noble precepts to the bhikkhus, so that they are unbroken, flawless, unblemished^[59], untainted, not bound by clinging to precepts^[60], well perfected, well maintained, praised by the wise, and beyond reproach. Why has the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows and Sees, taught the noble precepts to the bhikkhus, so that they are unbroken, flawless, … up to praised by the wise and beyond reproach?”

The Venerable Ananda said to the Venerable Udayin:

“It is for the cultivation of the four establishments of mindfulness. What are the four? They are dwelling contemplating the body in the body; dwelling contemplating feelings in feelings, mind in mind, and dharmas in dharmas.”

After the two true persons had concluded their discussion, they returned to their respective dwellings.

SUTRA 629. NON-RETROGRESSION[61]

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. The Venerable Ananda and the Venerable Bhaddala were also staying there. Then the Venerable Bhaddala asked the Venerable Ananda:

“Is there a dharma which, when cultivated and extensively cultivated, prevents one from regressing?”

The Venerable Ananda said to the Venerable Bhaddala:

“There is a dharma which, when cultivated and extensively cultivated, can prevent a practitioner from regressing: the four establishments of mindfulness. What are the four? They are dwelling contemplating the body in the body; dwelling contemplating feelings in feelings, mind in mind, and dharmas in dharmas.”

After the two true persons had concluded their discussion, they returned to their respective dwellings.

SUTRA 630. PURIFICATION[62]

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. The Venerable Ananda and the Venerable Bhaddala were also staying there. Then the Venerable Bhaddala asked the Venerable Ananda:

“Is there a dharma which, when cultivated and extensively cultivated, can cause beings who are not purified to become purified and increasingly radiant?”

The Venerable Ananda said to the Venerable Bhaddala:

“There is a dharma which, when cultivated and extensively cultivated, can cause beings who are not purified to become purified and radiant: the four establishments of mindfulness. What are the four? They are dwelling contemplating the body in the body; dwelling contemplating feelings in feelings, mind in mind, and dharmas in dharmas.”

After the two venerable ones had concluded their discussion, each returned to his own dwelling.

SUTRA 631. CROSSING TO THE FURTHER SHORE

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. The Venerable Ananda and the Venerable Bhaddala were also staying there. One day, the Venerable Bhaddala asked the Venerable Ananda:

“Is there a dharma which, when cultivated and extensively cultivated, can enable beings who have not yet crossed to the further shore to cross to the further shore?”

The Venerable Ananda said to the Venerable Bhaddala:

“There is a dharma which, when cultivated and extensively cultivated, can enable beings who have not yet crossed to the further shore to cross to the further shore: the four establishments of mindfulness. What are the four? They are dwelling contemplating the body in the body; dwelling contemplating feelings in feelings, mind in mind, and dharmas in dharmas.”

After the two true persons had concluded their discussion, each returned to his own dwelling.

SUTRA 632. ARHAT

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. The Venerable Ananda and the Venerable Bhaddala were also staying there. Then the Venerable Bhaddala asked the Venerable Ananda:

“Is there a dharma which, when cultivated and extensively cultivated, can lead to the attainment of the fruit of arhatship?”

The Venerable Ananda said to the Venerable Bhaddala:

“There is a dharma which, when cultivated and extensively cultivated, can lead to the attainment of the fruit of arhatship: the four establishments of mindfulness. What are the four? They are dwelling contemplating the body in the body; dwelling contemplating feelings in feelings, mind in mind, and dharmas in dharmas.”

After the two true persons had concluded their discussion, each returned to his own dwelling.

SUTRA 633. ALL DHARMAS

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. Then the Blessed One addressed the bhikkhus:

“When one speaks of all dharmas, it is rightly said that all dharmas are the four establishments of mindfulness. What are the four? They are dwelling contemplating the body in the body; dwelling contemplating feelings in feelings, mind in mind, and dharmas in dharmas.”

When the Buddha had finished teaching this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 634. THE NOBLE ONES[63]

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. Then the Blessed One addressed the bhikkhus:

“If a bhikkhu cultivates and extensively cultivates the four establishments of mindfulness, this is called noble deliverance^[64]. What are the four? They are dwelling contemplating the body in the body; dwelling contemplating feelings in feelings, mind in mind, and dharmas in dharmas.”

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

As with deliverance, so too the complete ending of suffering, liberation from suffering, attainment of the great fruit, attainment of the deathless Dharma, the culmination of the deathless, and realization of the deathless Dharma are also expounded in full in the same way.^[65]

SUTRA 635. RADIANCE

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. Then the Blessed One addressed the bhikkhus:

“If a bhikkhu cultivates and extensively cultivates the four establishments of mindfulness, he can cause beings who are not purified to become purified, and cause beings who are already purified to become increasingly radiant. What are the four? They are dwelling contemplating the body in the body; dwelling contemplating feelings in feelings, mind in mind, and dharmas in dharmas.”

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

As with the purification of beings, so too enabling beings who have not yet crossed to the further shore to cross over, attaining arhatship, attaining pratyekabuddhahood, and attaining unsurpassed bodhi are also taught as above.

SUTRA 636. BHIKKHU[66]

Thus have I heard:

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. Then the Blessed One addressed the bhikkhus:

“I shall teach the bhikkhus the four establishments of mindfulness.

“How are the four establishments of mindfulness cultivated? Bhikkhus, a Tathagata appears in the world: a Worthy One, a Perfectly Enlightened One, One Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons to Be Tamed, a Teacher of Devas and Humans, a Buddha, a Blessed One. He expounds the true Dharma, whose teachings are good in the beginning, good in the middle, and good in the end, good in meaning and good in expression, revealing the holy life that is entirely pure and complete.

If a man or woman of good family hears the Dharma from the Buddha and gains pure faith, that person trains in this way: seeing the perils of household life, which is connected with sensual pleasures and fettered by afflictions, that person delights in dwelling in solitude, leaves the household life to train in the path, takes no delight in domestic life, and lives homeless. Wishing only for single-minded purity, for an entire lifetime wholly pure and stainless, and for the holy life to be radiant, that person thinks, ‘I should shave off my beard and hair, don the kasaya robe, go forth in right faith to train in the path, and live homeless.’ Having reflected in this way, that person relinquishes wealth and relatives, shaves off beard and hair, dons the kasaya robe,

goes forth in right faith to train in the path, and lives homeless.

Bodily conduct is upright, the four kinds of verbal transgression are restrained, and livelihood is pure. That person cultivates the noble precepts, guards the sense doors, and protects the mind with right mindfulness.

“When the eye sees a form, one does not grasp its signs. If the eye were to remain unrestrained^[67], worldly covetousness and sorrow, and evil, unwholesome dharmas, might enter the mind. Therefore, one presently establishes right restraint regarding the eye; and in the same manner establishes right restraint regarding the ear, nose, tongue, body, and mind.”

“After accomplishing the discipline of the Noble Ones, that person also skillfully guards the sense faculties. Whether going forward or returning, looking around, bending or stretching, lying down or sitting, waking or sleeping, speaking or remaining silent, he abides in clear comprehension.

“After accomplishing the noble precepts and guarding these sense doors, that person further cultivates clear comprehension and right mindfulness, dwelling in tranquility and seclusion. In a solitary place, beneath a tree, or in an empty room, he sits alone, holds his body upright, establishes right mindfulness, and anchors his mind. He abandons worldly covetousness and sorrow, departs from sensual desire, and completely purifies himself of sensual desire.

He abandons the worldly hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt; he leaves far behind the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt; he completely purifies himself of the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt. He abandons the five hindrances, which weaken the mind, enfeeble wisdom, obstruct the factors of awakening, and do not lead toward nirvana.

Therefore, he abides in right mindfulness, contemplating the body in the internal body, ardent and diligent, with clear comprehension and right mindfulness, subduing worldly covetousness and sorrow. In the same way, he abides in right mindfulness, contemplating the external body and the internal and external body; contemplation of feelings, mind, and dharmas in dharmas is also explained in the same way. This is called a bhikshu’s cultivation of the four establishments of mindfulness.”

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

SUTRA 637. PRATIMOKSHA[68]

Thus have I heard.

At one time, the Buddha was dwelling at the Cock Grove Monastery in the town of Pataliputra. At that time, the Blessed One said to the bhikshus:

“One should cultivate the four establishments of mindfulness. The full explanation is as given above, with only this difference: … after thus going forth, he dwells in a quiet place, upholds the Pratimoksha restraint, and fully accomplishes disciplined conduct. Even regarding the slightest offense, he gives rise to great fear; he undertakes and observes the training precepts; he refrains from killing living beings, abandons the killing of living beings, and takes no delight in killing living beings, … up to all the courses of karma as previously explained. His robe and bowl are always with him, like a bird’s two wings. Such accomplishment of the training precepts is attained through cultivating the four establishments of mindfulness.”

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

SUTRA 638. CHUNDA[69]

Thus have I heard:

At one time, the Buddha was staying in the Karanda Bamboo Grove at Rajagriha. At that time, the Venerable Shariputra was in the village of Nalaka^[70] in Magadha, where he fell ill and entered nirvana. The novice Chunda^[71] attended upon and made offerings to him. The Venerable Shariputra entered nirvana on account of his illness. After making offerings to the Venerable Shariputra, the novice Chunda gathered the remaining relics and carried them, together with his robe and bowl, to Rajagriha. Upon arriving, he put away the robe and bowl and washed his feet. The novice Chunda then went to the Venerable Ananda, bowed at his feet, withdrew to one side, and said:

“Venerable sir, my preceptor, the Venerable Shariputra, has entered nirvana. I have brought his relics, robe, and bowl here.”

When the Venerable Ananda heard this news from the novice Chunda, he immediately went to the Buddha and said:

“Blessed One, today I feel as though my body were falling apart, the four directions were changing, and everything had grown dark. I am choked with grief and cannot speak. The novice Chunda told me, ‘My preceptor Shariputra has entered nirvana. I have brought his relics, robe, and bowl here.’”

The Buddha said:

“What do you think, Ananda? Did Shariputra take the body that had received ordination^[72] into nirvana, or did he take the body of concentration, the body of wisdom, the body of liberation, or the body of the knowledge and vision of liberation into nirvana?”

The Venerable Ananda said to the Buddha:

“No, Blessed One, he did not.”

The Buddha said to Ananda:

“Or did he take into nirvana the Dharma that I personally realized and through which I attained complete and perfect awakening—namely, the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?”

The Venerable Ananda said to the Buddha:

“No, Blessed One. Although he did not take the body that had received ordination … or any of the factors of the path into nirvana, the Venerable Shariputra was virtuous and learned, had few desires, knew contentment, constantly cultivated seclusion, was energetic and diligent in skillful means, gathered his mindfulness and made it steadfast, possessed one-pointed right concentration, keen wisdom, profound wisdom, transcendent wisdom, analytical wisdom, great wisdom, vast wisdom, deep wisdom, and peerless wisdom, and had accomplished the treasure of wisdom.

He was able to demonstrate, instruct, illuminate, and inspire rejoicing; he skillfully praised the Dharma and taught it to the assembly. Therefore, Blessed One, for the sake of the Dharma and those who receive its teaching, I feel sorrow and distress.”

The Buddha said to Ananda:

“Do not grieve or be distressed! Why is this? Whatever is born^[73], arises, or is fashioned is a conditioned phenomenon subject to decay.

How could it not decay? That it might not decay is impossible. I have said before that all things we cherish and all things agreeable to us are subject to separation and cannot be retained forever^[74].

It is like a great tree whose roots, branches, twigs, leaves, flowers, and fruits are luxuriant and flourishing: its largest branch breaks first. It is also like a great jeweled mountain, whose largest slope collapses first. So too, among the great assembly of the Tathagata’s retinue, the great shravakas enter nirvana first.

Wherever Shariputra dwelled, in that quarter I was free of concerns; yet that place was not empty for me, because Shariputra was there. It is as I have said before. Now, Ananda, as I have previously told you, all things cherished and agreeable are subject to separation.

Therefore, Ananda, do not grieve excessively. Ananda, you should know that before long the Tathagata too will depart. Therefore, Ananda, be an island unto yourself and a refuge unto yourself.

Take the Dharma as your island and the Dharma as your refuge. Take no other as your island and rely upon no other refuge.”

The Venerable Ananda said to the Buddha:

“Blessed One, how does one become an island unto oneself and a refuge unto oneself? How does one take the Dharma as one’s island and the Dharma as one’s refuge? How does one take no other as one’s island and rely upon no other refuge?”

The Buddha replied:

“If a bhikshu abides in right mindfulness, contemplating the body in the body, ardent and diligent, with clear comprehension and right mindfulness, subduing worldly covetousness and sorrow; and likewise abides in right mindfulness, contemplating the external body and the internal and external body—while feelings, mind, and dharmas in dharmas are also explained in the same way—this, Ananda, is called being an island unto oneself and a refuge unto oneself, taking the Dharma as one’s island and the Dharma as one’s refuge, taking no other as one’s island, and relying upon no other refuge.”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 639. UPOSATHA[75]

Thus have I heard:

At one time, the Buddha was staying in the cool shade of a mango grove beside the Bhadra River in the country of Mathura. At that time, it had not been long since the Venerable Shariputra and Maudgalyayana had entered nirvana. That day was the fifteenth-day uposatha. The Blessed One prepared his seat, sat before the great assembly, surveyed the entire gathering, and said:

“As I look upon the great assembly, I see that it has become empty because Shariputra and Maudgalyayana have entered nirvana. Among my assembly of shravakas, only these two were skilled in teaching the Dharma, giving admonition and instruction, and presenting complete explanations. There are two kinds of wealth: material wealth and the wealth of Dharma. Material wealth is sought from worldly people. The wealth of Dharma was sought from Shariputra and Maudgalyayana. The Tathagata has departed from material wealth^[76] and the wealth of Dharma. Do not grieve or suffer because Shariputra and Maudgalyayana have entered nirvana.”

“Just as when a great tree, with roots, boughs, branches, leaves, flowers, and fruits, is luxuriant and flourishing, its great boughs will break first; and just as the great slope of a great jeweled mountain will collapse first, so too, within the Tathagata’s great assembly, the two great disciples, Śāriputra and Maudgalyāyana, entered nirvana first. Therefore, bhikkhus, do not give rise to sorrow and anguish. What phenomenon that is born, arises, is fabricated, is conditioned, and subject to decay could possibly not perish?

If one wished to make such things imperishable, that would be impossible. I have previously said: ‘All things that are cherished and loved must come to separation.’ Before long, I too shall depart. Therefore, you should each be an island unto yourself and take refuge in yourself; take the Dharma as your island and the Dharma as your refuge; take no other island and seek no other refuge.

That is, dwell contemplating the body in the body with right mindfulness, ardent and diligent, applying skillful means, with right knowledge and right mindfulness, subduing worldly desire and sorrow. Likewise, dwell contemplating the external body and both the internal and external body with right mindfulness. The same is said regarding feelings, mind, and dharmas in dharmas.

This is called being an island unto oneself and taking refuge in oneself; taking the Dharma as one’s island and the Dharma as one’s refuge; taking no other island and seeking no other refuge.”

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

Notes:

^[1]. Taishō, fascicle 24, subtitle: “The First Section of the Fifth Recitation: The Factors of the Path,” comprising discourses nos. 605–639. –Guoyi, fascicle 22, Recitation 5, Factors of the Path, 1. Satipaṭṭhāna-saṃyutta, comprising discourses nos. 1247–1299. –Foguang, fascicle 24; following Yinshun, Recitation 4, Factors of the Path. –Yinshun’s Combined Edition, Recitation 4, Factors of the Path, 7. Satipaṭṭhāna-saṃyutta, comprising fifty-four discourses, nos. 760–813. For the most part, these correspond to the Pāli S.47, Satipaṭṭhāna-saṃyutta. Taishō discourse 605 corresponds to Pāli S.47.24, Suddhaka.

^[2]. See discourse 605 above.

^[3]. Pāli, S.47.18 Brahmā.

^[4]. In the Pāli version, this occurred at Uruvelā, on the bank of the Nerañjarā River, just after the Buddha attained awakening.

^[5]. The one-way path 一乘道. Pāli: ekāyano maggo.

^[6]. Attaining the Dharma as it truly is 得如實法. Pāli: Ñayassa adhigamāya nibbānaṃ sacchikiriyāya, attaining the true principle and personally realizing nirvana.

^[7]. Pāli, S.47.41 Amata.

^[8]. The Dharma of the deathless 甘露法. Pāli: amata, immortality.

^[9]. Pāli, S.47.42 Samudaya.

^[10]. The arising and cessation of the four establishments of mindfulness 四念處集四念處沒. Pāli: satipaṭṭhānānaṃ samudayañca atthaṅgamañca.

^[11]. Pāli: manasikārasamudayā dhammasamudayo, through the arising of attention there is the arising of dharmas.

^[12]. Pāli, S.47.2 Sato. Cf. Chinese: N0100⁽¹⁴⁾.

^[13]. Pāli, S.47.5 Kusalarāsi.

^[14]. The aggregate of wholesome dharmas and the aggregate of unwholesome dharmas 善法聚,不善法聚. Pāli: kusalarāsi, akusalarāsi.

^[15]. The five hindrances 五蓋. Pāli: pañca nīvaraṇā.

^[16]. Pāli, S.20.6 Dhanuggaho.

^[17]. Four kinds of powerful bows 四種強弓. Pāli: cattāro daḷhadhammā dhanuggahā, four skilled archers holding four strong bows.

^[18]. Four kinds of disciples 四種聲聞, referring to the four assemblies of the Buddha’s disciples.

^[19]. Bổ tả 稈寫. This probably refers to defecation and urination.

^[20]. Pāli, S.47.47 Duccaritaṃ.

^[21]. Pāli, S.47.47 Duccaritaṃ.

^[22]. Pāli, S.42.49 Vedanā.

^[23]. A summary comprising four discourses.

^[24]. Pāli, S.47.11 Mahāpurisa.

^[25]. Pāli, S.47.10 Bhikkhunī.

^[26]. Pāli: suppatiṭṭhitacittā viharantiyo, dwelling with minds that are completely steadfast.

^[27]. Pāli: uḷāraṃ pubbenāparaṃ visesaṃ sañjānanti, perceiving successive distinctions, higher and lower, before and after.

^[28]. Cf. Pāli: tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati, tenānanda bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṭidahitabbaṃ, “As that bhikkhu dwells contemplating the body in the body, either an object related to the body arises, or there is distress in the body, or the mind becomes contracted, or the mind is distracted outwardly; that bhikkhu should then steady the mind upon some inspiring sign.”

^[29]. After the mind has been established upon a pure sign, the following states arise in succession: pamudita, gladness (delight); pīti, rapture (joy); passadhakāya, bodily tranquility or serenity (a sensation of bodily lightness); sukha, bliss; and finally samādhi, concentration.

^[30]. Pāli: so paṭisaṃharati ceva na ca vitakketi na vicāreti, “When he thus withdraws the mind, he no longer applies thought and no longer sustains examination” (a state without applied thought or sustained thought).

^[31]. The cook. Pāli, S.47.8 Sūda.

^[32]. Chinese: 不辨. Pāli: avyatto, unintelligent, incapable.

^[33]. Chinese: 上煩惱. Pāli: upakkilesā.

^[34]. The four higher states of mind and pleasant dwellings in the present life 四種增上心法,現法樂住; the four dhyānas are also called the four higher states of mind or the four pleasant dwellings in the present life.

^[35]. Pāli, S.47.6 Sakuṇaggahī. Cf. Jātaka 168.

^[36]. La-bà 羅婆. Pāli: lāpa, a kind of quail.

^[37]. Chinese: cultivated field ridges 田耕壟.

^[38]. Pāli, S.47.19 Sedaka.

^[39]. Tư-già-đà 私伽陀. Pāli: sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo, among the Sumbhas, at a market town of the Sumbhas named Sedaka.

^[40]. Acrobat upon a pole 緣幢伎師: an acrobat performing upon a banner pole. Pāli: caṇḍālavaṃsika.

^[41]. Pāli: āsevanāya, bhāvanāya, bahulīkammena, evaṃ kho bhikkhave, attānaṃ rakkhanto paraṃ rakkhati, “Through repeated practice, through cultivation, and through frequent development, bhikkhus, one protects others while protecting oneself.”

^[42]. Pāli, S.47.7 Makkaṭa.

^[43]. Pāli, S.47.4 Salla.

^[44]. Pāli: kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā kāyassa yathābhūtaṃ ñāṇāya, “In order to know the body as it truly is, dwell contemplating the body in the body, ardent, with right knowledge, unified, with lucid minds, concentrated, and with one-pointed minds.”

^[45]. Pāli, S.47.1 Ambapāli.

^[46]. The celestial garden in the Heaven of the Thirty-three. See note 2 to discourse 576.

^[47]. Pāli, S.47.20 Janapada.

^[48]. A worldly beauty 世間美色. Pāli: janapadakalyāṇī, the most beautiful woman in the land, a beauty of national renown.

^[49]. Chinese: keeping the body upright and maintaining vigilance… 正身自重. Pāli: bahulīkatā yānikatā vatthukatā anuṭṭhitā paricitā susamāraddhā, the four establishments of mindfulness have been cultivated frequently, made into a vehicle, made into a foundation, practiced, accumulated, and properly undertaken.

^[50]. Pāli, S.47.16 Uttiya; S.47.15 Bāhiya.

^[51]. Uất-để-ca 鬱低迦. Pāli: Uttiya.

^[52]. Chinese: purify the initial practice 淨其初業. Pāli: ādim eva visodhehi kusalesu dhammesu, “First purify the fundamental or initial basis among wholesome dharmas.”

^[53]. Pāli, S.47.15 Bāhika.

^[54]. Bà-hê-ca 婆醯迦. Pāli: Bāhika (Bāhya).

^[55]. Pāli, cf. S.47.26 Padesa.

^[56]. Pāli, S.47.21 Sīla.

^[57]. Kê-lâm Monastery 雞林精舍. Pāli: Kukkaṭārāma.

^[58]. The town of Ba-liên-phất 巴連弗邑. Pāli: Pāṭaliputta.

^[59]. Chinese: 不擇. Cf. Pāli, D.iii, Saṅgīti: …akaṇḍehi acchidehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi… unbroken, untorn, unblemished, unmottled, liberating, not clung to, and praised by the wise…

^[60]. Not clinging to precepts 不戒取, precepts not held with attachment. Pāli: aparāmaṭṭha. See note 59 above.

^[61]. Pāli, S.47.23 Parihāna. See discourse 628 above.

^[62]. See discourse 629 above.

^[63]. Pāli, S.47.17 Ariya.

^[64]. Noble and holy deliverance 賢聖出離. Pāli: ariyā niyānikā, a noble one who has been delivered from suffering.

^[65]. The summary comprises seven discourses.

^[66]. Pāli, S.47.3 Bhikkhu.

^[67]. Dwelling without disciplined conduct 住不律儀, that is, living without restraint. Pāli: asaṃvara.

^[68]. Pāli, S.47.46 Pāṭimokkha.

^[69]. Pāli, S.47.13 Cuṇḍa.

^[70]. The village of Na-la in Magadha 摩竭提那羅聚落. Pāli: Magadha-Nalagāmaka, the village of Na-la in Magadha.

^[71]. Thuần-đà 純陀. Pāli: Cuṇḍa.

^[72]. The aggregate of precepts 授戒身. Pāli: Sīla-kkhanda, the aggregate of ethical discipline.

^[73]. “Arisen” 生; the Korean edition reads: “seated” 坐. Compare the Pāli: yaṃ taṃ jātaṃ bhūtaṃ sankhataṃ palokadhammaṃ, whatever is arisen, come into being, conditioned, and subject to decay.

^[74]. Pāli: sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, all that is dear and agreeable is subject to becoming otherwise, to separation, and to change.

^[75]. Pāli, S.47.14 Ceḷa.

^[76]. “The Tathagata has already relinquished the wealth of giving” 如來已離施財. The Song–Yuan–Ming editions read: “worldly wealth.”