雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 712. FEARLESSNESS (2)[1]

Thus have I heard:

At one time, the Buddha was dwelling in a mountain cave at Vulture Peak, in the city of Rajagriha.

This was as stated above, but with a few differences:

“There are ascetics and brahmins who hold this view and say: ‘There is no cause and no condition for the ignorance and lack of vision of sentient beings. There is no cause and no condition for the knowledge and vision of sentient beings^[2].’ This was explained fully as above… up to the point where Prince Fearless, having heard what the Buddha taught, rejoiced and delighted in it, bowed his head at the Buddha’s feet, and withdrew.

SUTRA 713. TURNING TOWARD THE DESTINATION[3]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, a large number of bhikkhus put on their robes early in the morning, took their bowls, and entered the city of Rajagriha to seek alms. Then the bhikkhus thought: ‘It is still far too early today; it is not yet time to go seeking alms. Let us stop by the monastery of the non-Buddhist practitioners.’ The bhikkhus then entered the monastery of the non-Buddhist practitioners and exchanged greetings with them. After exchanging courteous greetings, they sat down to one side.

The non-Buddhist practitioners asked the bhikkhus:

“The ascetic Gautama teaches his disciples the Dharma for abandoning the five hindrances, which cover the mind, weaken the power of wisdom, constitute obstructions, and do not lead toward nirvana. He teaches them to abide in the four establishments of mindfulness and cultivate the seven factors of awakening. We do likewise: we teach our disciples to abandon the five hindrances that cover the mind and weaken the power of wisdom, to abide well in the four establishments of mindfulness, and to cultivate the seven factors of awakening. What difference is there between us and the ascetic Gautama? We are both able to teach the Dharma.”

When the bhikkhus heard what the non-Buddhist practitioners said, they were displeased at heart and rebuked them in return^[4]. They then rose from their seats, departed, and entered the city of Shravasti to seek alms. After seeking alms, they returned to the monastery, put away their robes and bowls, washed their feet, went to the Buddha, bowed their heads in homage at the Buddha’s feet, and sat down to one side. They then reported in full to the Blessed One what the non-Buddhist practitioners had said. The Blessed One told the bhikkhus:

“When those non-Buddhist practitioners spoke in that way, you should have asked them in return: ‘The five hindrances of non-Buddhist practitioners should, according to their categories, be ten. The seven factors of awakening should be fourteen. What are the ten comprised by the five hindrances?

What are the fourteen comprised by the seven factors of awakening?’ If questioned in this way, those non-Buddhist practitioners would become startled and confused. In accordance with the ways of non-Buddhist practitioners^[5], their minds would give rise to anger, arrogance, disparagement, resentment, and an inability to accept patiently; or they would remain silent with lowered heads, unable to debate, brooding in secret.

Why is this? I see no one among the hosts of devas, Maras, Brahmas, ascetics, brahmins, gods, and humans who, upon hearing what I say, would rejoice and concur, except the Tathagata and the assembly of shravakas here who hear it^[6].

“Bhikkhus, what are the ten comprised by the five hindrances? There is sensual desire within and sensual desire without. That sensual desire within is a binding hindrance; it is not knowledge, not full awakening, and does not lead toward nirvana. That sensual desire without is a hindrance; it is not knowledge, not full awakening, and does not lead toward nirvana.

“There is anger and the sign of anger. Both anger and the sign of anger^[7] are binding hindrances; they are not knowledge, not full awakening, and do not lead toward nirvana. There is drowsiness and there is sleepiness^[8]; this drowsiness and this sleepiness are binding hindrances; they are not knowledge, not full awakening, and do not lead toward nirvana.

There is restlessness and there is remorse; this restlessness and this remorse are hindrances^[9]; they are not knowledge, not full awakening, and do not lead toward nirvana. There is doubt regarding wholesome qualities and doubt regarding unwholesome qualities^[10]; this doubt regarding wholesome qualities and this doubt regarding unwholesome qualities are hindrances; they are not knowledge, not full awakening, and do not lead toward nirvana.

This is called the five hindrances spoken of as ten.

“What are the seven factors of awakening spoken of as fourteen? There is the mind abiding in right mindfulness of internal phenomena^[11], and there is the mind abiding in right mindfulness of external phenomena. This establishment of mindfulness of internal phenomena refers to the mindfulness factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana.

This establishment of mindfulness of external phenomena also refers to the mindfulness factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana. There is investigation of wholesome qualities and investigation of qualities that are not wholesome^[12]. That investigation of wholesome qualities refers to the investigation-of-Dharma factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana.

That investigation of qualities that are not wholesome also refers to the investigation-of-Dharma factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana. There is diligence in abandoning unwholesome qualities, and there is diligence in fostering the growth of wholesome qualities^[13]. That diligence in abandoning unwholesome qualities refers to the diligence factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana.

That diligence in fostering the growth of wholesome qualities also refers to the diligence factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana. There is joy and there is the basis of joy^[14]. This joy is the joy factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana.

This basis of joy is also the joy factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana. There is tranquility of body and there is tranquility of mind^[15]. This tranquility of body is the tranquility factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana.

This tranquility of mind is also the tranquility factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana. There is concentration and there is the sign of concentration^[16]. This concentration refers to the concentration factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana.

This sign of concentration also refers to the concentration factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana. There is equanimity toward wholesome qualities and equanimity toward unwholesome qualities^[17]. This equanimity toward wholesome qualities refers to the equanimity factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana.

This equanimity toward unwholesome qualities also refers to the equanimity factor of awakening; it is knowledge, it is full awakening, and it can lead toward nirvana. This is called the seven factors of awakening spoken of as fourteen.”

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

SUTRA 714. FIRE[18]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, there was a large number of bhikkhus.

This was as stated above, but with a few differences.

“When non-Buddhist renunciants speak in this way, you should ask them in return: ‘When the mind is weak and still hesitant, which factors of awakening should be cultivated at that time? Which are untimely to cultivate^[19]? Again, when the mind is restless^[20], and with that restless and hesitant mind, which factors of awakening should be cultivated at that time?

And which are untimely?’ If questioned in this way, those non-Buddhist practitioners would become startled and confused and would digress into speaking about other doctrines; their minds would give rise to wrath, arrogance, slander, resentment, and an inability to accept patiently; or they would remain silent with lowered heads, unable to debate, brooding in secret. Why is this? I see no one among the hosts of devas, Maras, Brahmas, ascetics, brahmins, gods, and humans who, upon hearing what I say, would rejoice and concur, except the Tathagata and the assembly of shravakas here who hear it^[21].”

“Bhikkhus, when the mind is weak and irresolute, one should not cultivate the awakening factor of tranquility, the awakening factor of concentration, or the awakening factor of equanimity. Why is this? When weakness has arisen in the mind, making it weak and irresolute, these qualities cause that weakness to increase further. It is as though one wished to make a small flame burn brightly but instead cast ashes^[22] upon it. What do you think, bhikkhus? Would not adding ashes cause the fire to go out?”

The bhikkhus said to the Buddha:

“Indeed, Blessed One!”

“So too, bhikkhus, when the mind is weak and irresolute, cultivating the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity is untimely, for it only increases indolence.

“Or when restlessness arises and the mind is restless and irresolute, one should not cultivate the awakening factor of investigation of Dharma, the awakening factor of energy, or the awakening factor of joy. Why is this? When restlessness has arisen and the mind is restless and irresolute, these qualities cause it to increase further. It is as though, when a fire is burning and one wishes to extinguish it, one were to add dry grass. What do you think? Would that not cause the fire to blaze up?”

The bhikkhus said to the Buddha:

“Indeed, Blessed One!”

The Buddha told the bhikkhus:

“When restlessness arises and the mind is restless and irresolute, cultivating the awakening factor of investigation of Dharma, the awakening factor of energy, and the awakening factor of joy causes restlessness to increase.

“Bhikkhus, when weakness arises in the mind and the mind is weak and irresolute, at that time one should cultivate the awakening factor of investigation of Dharma, the awakening factor of energy, and the awakening factor of joy. Why is this? When weakness has arisen in the mind and the mind is weak and irresolute, through these qualities it may be instructed, guided, encouraged, and made joyful. It is as though one wished to make a small flame blaze up and therefore added dry grass to it. What do you think, bhikkhus? Would this fire blaze brightly?”

The bhikkhus said to the Buddha:

“Indeed, Blessed One!”

The Buddha told the bhikkhus:

“When weakness thus arises in the mind and the mind is weak and irresolute, at that time one should cultivate the awakening factor of investigation of Dharma, the awakening factor of energy, and the awakening factor of joy, so that the mind may be instructed, guided, encouraged, and made joyful.

“Or when restlessness arises and the mind is restless and irresolute, one should cultivate the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity. Why is this? When restlessness has arisen and the mind is restless and irresolute, through these qualities it can be made to abide inwardly, become unified, and remain collected. It is as though, when a fire is burning and one wishes to extinguish it, one need only add ashes, and the fire will go out.

“Thus, bhikkhus, when the mind is restless and irresolute, cultivating the awakening factor of investigation of Dharma, the awakening factor of energy, and the awakening factor of joy is untimely; cultivating the awakening factors of tranquility, concentration, and equanimity is then timely. For these qualities cause the mind to abide inwardly, become unified, and remain collected. The awakening factor of mindfulness supports them all.”

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

SUTRA 715. NUTRIMENT[23]

Thus have I heard:

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

“There are five hindrances and seven awakening factors, each having nutriment and non-nutriment. I shall now explain them. Listen attentively and reflect carefully; I shall speak for your sake. Just as the body persists in dependence upon nutriment and not without nutriment, so too the five hindrances persist in dependence upon nutriment and not without nutriment.

“What is the nutriment for the hindrance of sensual desire? It is the sign of contact^[24]. When improper attention^[25] is given to that sign, sensual desire that has not yet arisen is caused to arise, and sensual desire that has already arisen is caused to increase and expand. This is called the nutriment for the hindrance of sensual craving^[26].

“What is the nutriment for the hindrance of ill will? It is the sign of obstruction^[27]. When improper attention is given to that sign, the hindrance of ill will that has not yet arisen is caused to arise, and the hindrance of ill will that has already arisen is caused to increase and expand. This is called the nutriment for the hindrance of ill will.

“What is the nutriment for the hindrance of sloth and torpor? It consists of five things. What are the five? Weakness, discontent, yawning and belching, overeating, and laziness. When improper attention is given to them, the hindrance of sloth and torpor that has not yet arisen is caused to arise, and the hindrance of sloth and torpor that has already arisen is caused to increase and expand. This is called the nutriment for the hindrance of sloth and torpor.

“What is the nutriment for restlessness and remorse? It consists of four things. What are the four? Thoughts concerning relatives, thoughts concerning people in general, thoughts concerning devas, and thoughts concerning pleasures one has previously experienced^[28]. One either recollects them oneself or, prompted by others, recollects them and gives rise to such thoughts. When improper attention is given to them, restlessness and remorse that have not yet arisen are caused to arise, and restlessness and remorse that have already arisen are caused to increase and expand. This is called the nutriment for restlessness and remorse.

“What is the nutriment for the hindrance of doubt? It concerns the three times. What are the three? The past, the future, and the present. One remains uncertain about the past, uncertain about the future, and uncertain about the present. When improper attention is given to these, the hindrance of doubt that has not yet arisen is caused to arise, and the hindrance of doubt that has already arisen is caused to increase and expand. This is called the nutriment for the hindrance of doubt.

“Just as the body is nourished and grows in dependence upon nutriment and not without nutriment, so too the seven awakening factors persist in dependence upon nutriment and are nourished and grow in dependence upon nutriment, not without nutriment.

“What is the non-nutriment for the awakening factor of mindfulness? It is failing to attend to the four establishments of mindfulness. The awakening factor of mindfulness that has not yet arisen will not be caused to arise, and the awakening factor of mindfulness that has already arisen will diminish. This is called the non-nutriment for the awakening factor of mindfulness.

“What is the non-nutriment for the awakening factor of investigation of Dharma? There is discernment of wholesome qualities and discernment of unwholesome qualities. When no attention is given to them, the awakening factor of investigation of Dharma that has not yet arisen will not be caused to arise, and the awakening factor of investigation of Dharma that has already arisen will diminish. This is called the non-nutriment for the awakening factor of investigation of Dharma.

“What is the non-nutriment for the awakening factor of energy? It is the four right efforts. When no attention is given to them, the awakening factor of energy that has not yet arisen will not arise, and the awakening factor of energy that has already arisen will diminish. This is called the non-nutriment for the awakening factor of energy.

“What is the non-nutriment for the awakening factor of joy? There is the quality of joy and there are bases for joy. When no attention is given to them, the awakening factor of joy that has not yet arisen will not be caused to arise, and the awakening factor of joy that has already arisen will diminish. This is called the non-nutriment for the awakening factor of joy.

“What is the non-nutriment for the awakening factor of tranquility? There is tranquility of body and tranquility of mind. When no attention is given to them, the awakening factor of tranquility that has not yet arisen will not be caused to arise, and the awakening factor of tranquility that has already arisen will diminish. This is called the non-nutriment for the awakening factor of tranquility.

“What is the non-nutriment for the awakening factor of concentration? It is the four dhyanas. When no attention is given to them, the awakening factor of concentration that has not yet arisen will not be caused to arise, and the awakening factor of concentration that has already arisen will diminish. This is called the non-nutriment for the awakening factor of concentration.

“What is not the nutriment for the equanimity awakening factor? There are three elements: the element of abandoning, the element of dispassion, and the element of cessation. When one does not give attention to them, the equanimity awakening factor that has not yet arisen will not arise, and the equanimity awakening factor that has already arisen will diminish. This is called what is not the nutriment for the equanimity awakening factor.

“What is not the nutriment for the hindrance of sensual desire? It is the contemplation of impurity. When one gives attention to it, the hindrance of sensual desire that has not yet arisen will not arise, and the hindrance of sensual desire that has already arisen will be eliminated. This is called what is not the nutriment for the hindrance of sensual desire.

“What is not the nutriment for the hindrance of ill will? When one gives attention to that mind of loving-kindness,^[29] the hindrance of ill will that has not yet arisen will not arise, and the hindrance of ill will that has already arisen will cease. This is called what is not the nutriment for the hindrance of ill will.

“What is not the nutriment for the hindrance of sloth and torpor? When one gives attention to that perception of light,^[30] sloth and torpor that have not yet arisen will not arise, and sloth and torpor that have already arisen will cease. This is called what is not the nutriment for the hindrance of sloth and torpor.

“What is not the nutriment for the hindrance of restlessness and remorse? When one rightly gives attention to that tranquility, the hindrance of restlessness and remorse that has not yet arisen will not arise, and the hindrance of restlessness and remorse that has already arisen will cease. This is called what is not the nutriment for the hindrance of restlessness and remorse.

“What is not the nutriment for the hindrance of doubt? When one gives attention to the Dharma of dependent arising, the hindrance of doubt that has not yet arisen will not arise, and the hindrance of doubt that has already arisen will cease. This is called what is not the nutriment for the hindrance of doubt.

“Just as the body depends upon food for life and subsists through food, what is the nutriment for the mindfulness awakening factor? When one gives attention to the four establishments of mindfulness, the mindfulness awakening factor that has not yet arisen will arise, and the mindfulness awakening factor that has already arisen will develop further and increase. This is called the nutriment for the mindfulness awakening factor.

“What is the nutriment for the investigation-of-Dharma awakening factor? There is the discernment of wholesome qualities and the discernment of unwholesome qualities. When one gives attention to them, the investigation-of-Dharma awakening factor that has not yet arisen will arise, and the investigation-of-Dharma awakening factor that has already arisen will develop further and increase. This is called the nutriment for the investigation-of-Dharma awakening factor.

“What is the nutriment for the energy awakening factor? When one gives attention to the four right efforts, the energy awakening factor that has not yet arisen will arise, and the energy awakening factor that has already arisen will develop further and increase. This is called the nutriment for the energy awakening factor.

“What is the nutriment for the joy awakening factor? There is joy, and there are grounds for joy. When one gives attention to them, the joy awakening factor that has not yet arisen will arise, and the joy awakening factor that has already arisen will develop further and increase. This is called the nutriment for the joy awakening factor.

“What is the nutriment for the tranquility awakening factor? There is tranquility of body and tranquility of mind. When one gives attention to them, the tranquility awakening factor that has not yet arisen will arise, and the tranquility awakening factor that has already arisen will develop further and increase. This is called the nutriment for the tranquility awakening factor.

“What is the nutriment for the concentration awakening factor? When one gives attention to the four dhyanas, the concentration awakening factor that has not yet arisen will arise, and the concentration awakening factor that has already arisen will develop further and increase. This is called the nutriment for the concentration awakening factor.

“What is the nutriment for the equanimity awakening factor? It consists of three elements. What are the three? They are the element of abandoning, the element of dispassion, and the element of cessation. When one gives attention to them, the equanimity awakening factor that has not yet arisen will arise, and the equanimity awakening factor that has already arisen will develop further and increase. This is called the nutriment for the equanimity awakening factor.”

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

SUTRA 716. DHARMA (1)[31]

Thus have I heard:

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

“Among internal qualities, I do not see any single quality other than improper attention by which unwholesome and evil qualities that have not yet arisen are caused to arise, and those that have already arisen develop further and increase; or by which wholesome qualities that have not yet arisen are prevented from arising, and those that have already arisen diminish.

“Bhikkhus, through improper attention, the hindrance of sensual desire that has not yet arisen is caused to arise, and once arisen, develops further and increases. The hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt that have not yet arisen are caused to arise, and once arisen, develop further and increase. The mindfulness awakening factor that has not yet arisen is prevented from arising, and once arisen, diminishes. The investigation-of-Dharma, energy, joy, tranquility, concentration, and equanimity awakening factors that have not yet arisen are prevented from arising, and once arisen, diminish.

“I do not see any single quality other than proper attention by which unwholesome and evil qualities that have not yet arisen are prevented from arising, and those that have already arisen are abandoned; or by which wholesome qualities that have not yet arisen are caused to arise, and those that have already arisen develop further and increase.

“Bhikkhus, through proper attention, the hindrance of sensual desire that has not yet arisen is prevented from arising, and once arisen, is eliminated. The hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt that have not yet arisen are prevented from arising, and once arisen, are eliminated. The mindfulness awakening factor that has not yet arisen is caused to arise, and once arisen, develops further and increases. The investigation-of-Dharma, energy, joy, tranquility, concentration, and equanimity awakening factors that have not yet arisen are caused to arise, and once arisen, develop further and increase.”

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

SUTRA 717. DHARMA (2)

Thus have I heard:

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

“Among external conditions, I do not see any single condition such as evil acquaintances and evil companions by which unwholesome and evil qualities that have not yet arisen are caused to arise, and those that have already arisen develop further and increase; or by which wholesome qualities that have not yet arisen are prevented from arising, and those that have already arisen diminish.

“With evil acquaintances and evil companions, the hindrance of sensual desire that has not yet arisen is caused to arise, and once arisen, develops further and increases. The hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt that have not yet arisen are caused to arise, and once arisen, develop further and increase. The mindfulness awakening factor that has not yet arisen is prevented from arising, and once arisen, diminishes. The investigation-of-Dharma, energy, joy, tranquility, concentration, and equanimity awakening factors that have not yet arisen are prevented from arising, and once arisen, diminish.

“Bhikkhus, I do not see any single condition other than good spiritual friends, good companions, and good associates by which unwholesome and evil qualities that have not yet arisen are prevented from arising, and those that have already arisen are eliminated; or by which wholesome qualities that have not yet arisen are caused to arise, and those that have already arisen develop further and increase.

“With good spiritual friends, good companions, and good associates, the hindrance of sensual desire that has not yet arisen is prevented from arising, and once arisen, ceases. The hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt that have not yet arisen are prevented from arising, and once arisen, are eliminated. The mindfulness awakening factor that has not yet arisen is caused to arise, and once arisen, develops further and increases. The investigation-of-Dharma, energy, joy, tranquility, concentration, and equanimity awakening factors that have not yet arisen are caused to arise, and once arisen, develop further and increase.”

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

SUTRA 718. SARIPUTRA[32]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Venerable Sariputra addressed the bhiksus:

“There are seven factors of enlightenment. What are the seven? They are the mindfulness factor of enlightenment, the investigation-of-Dharma factor of enlightenment, the energy factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment.

These seven factors of enlightenment have been attained with certainty and attained without strenuous effort. According to my wish, I can enter and realize any one factor of enlightenment^[33]. Whether in the morning, at midday, or in the evening, if I wish to enter and realize it, I can do so repeatedly according to my desire.

It is like a king or great minister who has various garments stored in chests and cases and, according to his needs, may freely use whichever he wishes at midday or in the evening. So too, bhiksus, these seven factors of enlightenment have been attained with certainty and attained without strenuous effort, and I can enter and realize them at will. Regarding this mindfulness factor of enlightenment, it is utterly pure and stainless: when it arises, I know it arises; when it ceases, I know it ceases; when it disappears, I know it disappears.

When it has arisen, I know it has arisen; when it has ceased, I know it has ceased. The same is also said of the investigation-of-Dharma, energy, joy, tranquility, concentration, and equanimity factors of enlightenment.”

After the Venerable Sariputra had spoken this sutra, the bhiksus, hearing what the Venerable had said, rejoiced and respectfully practiced it.

SUTRA 719. UPAMA[34]

Thus have I heard:

At one time, the Buddha was staying in the settlement of Pataliputra. At that time, the Venerable Upama^[35] and the Venerable Adhimukta^[36] were dwelling at the Kukkutarama Monastery in the settlement of Pataliputra. Then, in the late afternoon, after rising from meditation, the Venerable Adhimukta went to the Venerable Upama. After they had exchanged greetings and words of encouragement, he sat to one side and asked the Venerable Upama:

“Venerable sir, can it be said that, through the method of cultivating the seven factors of enlightenment^[37], one enters and realizes a pleasant abiding^[38] in this way, or enters and realizes a painful abiding in this way?”

Upama replied:

“Venerable Adhimukta, a bhiksu who clearly understands the method of cultivating the seven factors of enlightenment may enter and realize a pleasant abiding in this way and may also enter and realize a painful abiding in this way.”

He asked further:

“How does a bhiksu clearly understand the method of cultivating the seven factors of enlightenment?”

Upama replied:

“When a bhiksu applies the method of cultivating the mindfulness factor of enlightenment, he reflects and knows^[39]: ‘That mind is not well liberated, has not abandoned sleepiness, and has not properly subdued restlessness and remorse. Although I apply energetic effort while contemplating the Dharma of the mindfulness factor of enlightenment, I still do not attain balance.’ The same is also said of the investigation-of-Dharma, energy, joy, tranquility, concentration, and equanimity factors of enlightenment.

“When a bhiksu applies the method of cultivating the mindfulness factor of enlightenment, he first reflects: ‘The mind is well liberated, has cast off sleepiness, and has subdued restlessness and remorse. After I have contemplated this Dharma of the mindfulness factor of enlightenment, I attain balance even without diligently applying strenuous effort.’ Thus, Adhimukta, a bhiksu who understands the method of cultivating the seven factors of enlightenment enters and realizes a pleasant abiding in this way and enters and realizes a painful abiding in this way.”

After the two worthy ones had finished their discussion, each rose from his seat and departed.

SUTRA 720. ANIRUDDHA

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Venerable Aniruddha was also staying at Sravasti, in the Forest Monastery. Then a large number of bhiksus went to Aniruddha and exchanged greetings and words of encouragement with him. After exchanging greetings and words of encouragement, they sat to one side and said to the Venerable Aniruddha:

“Venerable sir, do you know whether a pleasant abiding arises when one applies the method of cultivating the seven factors of enlightenment?”

The Venerable Aniruddha told the bhiksus:

“I know that when a bhiksu applies the method of cultivating the seven factors of enlightenment, a pleasant abiding arises.”

The bhiksus asked the Venerable Aniruddha:

“How do you know that a pleasant abiding arises when a bhiksu applies the method of cultivating the seven factors of enlightenment?”

The Venerable Aniruddha told the bhiksus:

“When a bhiksu applies the method of cultivating the mindfulness factor of enlightenment, he clearly knows and reflects: ‘My mind is well liberated, has thoroughly abandoned sleepiness, and has thoroughly subdued restlessness and remorse.’ Having contemplated this Dharma pertaining to the mindfulness factor of enlightenment, he exerts himself and applies the method; his mind is not indolent, his body is tranquil and undisturbed, he fixes his mind and abides securely, distracted thoughts do not arise, and with one-pointed mind he enters and realizes it.

The same is also said of the investigation-of-Dharma, energy, joy, tranquility, concentration, and equanimity factors of enlightenment. This is called knowing that a pleasant abiding arises when a bhiksu applies the method of cultivating the seven factors of enlightenment.”

After the bhiksus heard what the Venerable Aniruddha had said, they all rejoiced and expressed their appreciation, then rose from their seats and departed.

SUTRA 721. WHEEL-TURNING KING (1)[40]

Thus have I heard:

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

“When a holy Wheel-Turning King appears in the world, seven treasures appear in the world: the precious golden wheel, the precious elephant, the precious horse, the precious divine jewel, the precious queen, and the precious treasurer. So too, when the Tathagata appears in the world, the treasures of the seven factors of enlightenment also appear.

“While observing the fast-day precepts^[41], seated atop a lofty pavilion and surrounded by his great ministers, the precious golden wheel appears from the east. The wheel has a thousand spokes, an evenly turning hub, a perfectly round rim, and all the marks of a wheel complete. The king thinks: ‘With this auspicious sign, I must certainly be a holy Wheel-Turning King.

I am now assuredly a Wheel-Turning King.’ He then supports the precious golden wheel with both hands, places it in the center of his left palm, turns it with his right hand, and says: ‘If this is the precious golden wheel of a holy Wheel-Turning King, may it follow the ancient path of the holy Wheel-Turning Kings and proceed.’ The precious wheel then sets forth, rolling ahead of the king and the multitude toward the east.

Supported in empty space, it proceeds eastward, rolling along the straight path of the holy kings of old. The king follows the precious wheel, and the four divisions of the army follow with him. Wherever the precious wheel stops, the king and the four divisions of the army also stop.

When the lesser kings of the eastern lands see the holy king arrive, they all submit to him.

“When the Tathagata appears in the world, the seven factors of enlightenment also appear in the world. They are the mindfulness factor of enlightenment, the investigation-of-Dharma factor of enlightenment, the energy factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, and the equanimity factor of enlightenment.”

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

SUTRA 722. WHEEL-TURNING KING (2)[42]

Thus have I heard:

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

“When a holy Wheel-Turning King appears in the world, the seven treasures also appear in the world.”

“When a Wheel-turning Noble King arises in the world, how does the precious golden wheel appear? At that time, on the full-moon day, the consecrated kshatriya Noble King bathes and purifies himself, observes the fasting precepts, and remains in the upper pavilion surrounded by his great ministers. Then a precious golden wheel appears from the east.

The wheel has a thousand spokes, an evenly turning hub, a perfectly round rim, and all the marks of a wheel complete; it is made of pure celestial gold. The King thinks to himself: ‘I have heard it handed down from ancient times that, on the full-moon uposatha day, when a consecrated kshatriya Great King bathes and purifies himself and observes the meritorious fast, a precious wheel appears. Now, just as in ancient times, this auspicious sign has appeared;

therefore, I should know that I am a Wheel-turning Noble King.’ He then supports the precious golden wheel with both hands, places it in the center of his left palm, and turns it with his right hand, saying: ‘If this is the precious golden wheel of a Wheel-turning Noble King, it should follow the ancient path traveled by the Wheel-turning Noble Kings.’ When he has spoken these words, the precious wheel immediately proceeds eastward from before the King, following the straight path of the Noble Kings of old.

The King, together with the four divisions of his army, follows the precious wheel and arrives in the eastern region. When the lesser kings of the eastern countries see the Noble King approaching, they all acclaim him: ‘Excellent! Welcome, Great King!

This is your country, Great King. This land is peaceful and secure, and its people are prosperous, joyful, and at ease. We beseech you to remain here and teach the people of this country.

We are all followers of the Celestial Venerable One.’

The Noble King replies:

“—O chiefs of the settlements, from now on you should skillfully instruct the people of your countries. If anyone acts rebelliously, you should come and report it to me, and I shall instruct that person in accordance with the law. You must not commit unlawful deeds. You should also cause everyone in your countries to reform and abandon unlawful conduct. If you do so, you will be following my instruction.

“From this eastern sea, the Noble King follows the path of the Noble Kings of old to the southern sea. He then follows the ancient path of the Noble Kings across the southern sea to the western sea; following the ancient path of the Noble Kings, he crosses the western sea and arrives at the northern sea. The lesser kings of the countries in the southern, western, and northern regions all respectfully welcome and invite him, speaking in full just as did those of the eastern region. Then the precious golden wheel that the Noble King has followed crosses the northern sea, returns above the Palace of Righteous Governance, and remains suspended in midair. This is how, when a Wheel-turning Noble King appears in the world, a precious golden wheel appears in the world.

“When a Wheel-turning Noble King appears in the world, how does the precious white elephant appear in the world? The consecrated kshatriya Great King sees an elephant that is entirely white, beautiful in color, and firm in its seven limbs^[43]. Seeing it, the Noble King rejoices and thinks: ‘This precious elephant has now appeared in response to me.’ The King immediately summons an elephant trainer skilled in taming elephants and commands him to tame this precious elephant quickly and bring it to him when the taming is complete.

The elephant trainer obeys the command, and in less than a day he tames the elephant, which fully displays all the signs of having been tamed. Although another elephant might require a year of training, this precious elephant is brought to the same state in only one day. After completing its training, the trainer leads it to the King and reports: ‘This elephant has been completely tamed.

May the King now take notice.’

“Then the Noble King carefully examines the fully perfected marks of this tamed elephant. Mounting the precious elephant in the early morning, he travels throughout the lands within the four seas and returns to the royal palace by midday. This is called the appearance of the precious elephant in the world when a Wheel-turning Noble King appears in the world.

“When a Wheel-turning Noble King appears in the world, how does the precious horse appear in the world? The Wheel-turning Noble King possesses a precious horse whose entire body is blue, whose head is black, and whose tail is red. Seeing the horse, the Noble King rejoices and thinks: ‘This divine horse has now appeared in response to me.’ The King immediately entrusts it to a horse trainer, commanding him to tame it quickly and bring it to him when the taming is complete.

The horse trainer obeys the command, and in less than a day he tames the horse. Although another horse might require an entire year of training, this precious horse is tamed in less than a day. When the trainer knows that the horse has been completely tamed, he leads it to the King and reports: ‘This horse has been completely tamed.’

“Then the Noble King carefully examines the fully perfected marks of the tamed precious horse. Mounting the precious horse in the early morning, he travels throughout the lands within the four seas and returns to the royal palace by midday. This is called the appearance of the precious horse in the world when a Wheel-turning Noble King appears in the world.

“When a Wheel-turning Noble King appears in the world, how does the precious mani jewel appear in the world? The precious jewel possessed by the Wheel-turning Noble King is eight-faceted, radiates a suffused light, and is flawless. It constantly serves as a bright lamp within the royal palace. The Wheel-turning Noble King puts the precious jewel to the test. On a dark and rainy night, he has the precious jewel carried in front to illuminate the way as he leads the four divisions of his army into a forest park. Its radiance extends for approximately one yojana. This is called the appearance of the precious mani jewel in the world when a Wheel-turning Noble King appears in the world.

“When a Wheel-turning Noble King appears in the world, how does the precious virtuous woman-jewel appear in the world? The woman-jewel possessed by the Wheel-turning Noble King is neither dark nor fair, neither tall nor short, neither too large nor too small, neither plump nor thin. Her body is upright and beautiful; in cold weather her body is warm, and in hot weather it is cool.

Her body is as soft as ka-lăng-già cloth. The pores of her body exude the fragrance of sandalwood, and her breath carries the fragrance of the utpala flower. She retires after the King and rises before him; she attends upon the King and, discerning his wishes from his expression, serves him accordingly.

Her speech is gentle and pleasing; with an upright mind and right mindfulness, she inspires in the King the resolve for the Way. Her mind never opposes or transgresses against him, much less her body or speech. This is called the appearance of the woman-jewel in the world when a Wheel-turning Noble King appears in the world.

“When a Wheel-turning Noble King appears in the world, how does the precious divine keeper of the treasury appear in the world? Because the Wheel-turning Noble King’s great minister who keeps the treasury had formerly practiced giving, he was born with the divine eye. He can see whether hidden treasure has an owner or is ownerless, whether it lies beneath water or within the earth, and whether it is near or far; he sees it all. Whenever the Wheel-turning Noble King needs precious objects, he immediately issues an order, and the minister presents whatever the King requires. One day, the Noble King wishes to test this great minister’s ability, so he has a boat launched upon the sea and tells the great minister:

“—I now require precious objects.

The great minister reports to the King:

“—Please stop by the shore for a moment, and I shall present them to you.

The King tells the great minister:

“—At present, I do not require precious objects from the shore. I require you to bring them all to me immediately^[44]!

“Then, directly from the water, the great minister draws forth four golden jars filled with gold and precious objects and presents them to the Noble King, who takes and uses whatever he requires. When he has taken enough, all the remaining gold and precious objects are returned to the water. This is called the appearance of such a divine keeper of the treasury in the world when a Noble King appears in the world.”

“When a Wheel-Turning Noble King appears in the world, how does the commander-in-chief treasure appear in the world? There is a commander-in-chief minister who is intelligent, resourceful, and eloquent. Just as a person in the world may be accomplished in skillful planning, this treasure responds to whatever the Great King requires—whether it is necessary to advance, halt, depart, or enter.

Even if the four divisions of the Noble King’s army, while marching on a long journey, suddenly come to a halt, he ensures that they do not become weary. Knowing everything the king ought to do, he presents to the Noble King those matters that bring merit and virtue both in the present life and in future lives. This is called the appearance of the commander-in-chief treasure when a Wheel-Turning Noble King appears in the world.

In the same way, when a Tathagata, Worthy One, Perfectly Enlightened One appears in the world, the seven factors of enlightenment appear in the world.

“What are the seven? They are the enlightenment factor of mindfulness, the enlightenment factor of investigation of Dharma, the enlightenment factor of energy, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity.”

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

DISCOURSE 723. THE YOUNG^[45]

Thus have I heard:

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

“Excellent, bhikshus! Relying^[46] upon others in order to hear the Dharma, young bhikshus should make offerings to and attend upon venerable elder bhikshus. Why is this?

If a young bhikshu makes offerings to and attends upon elder bhikshus, he will constantly hear the profound and wondrous Dharma. After hearing the profound and wondrous Dharma, he will accomplish two kinds of rectitude: rectitude of body and rectitude of mind. He will then cultivate the enlightenment factor of mindfulness.

After cultivating the enlightenment factor of mindfulness, that enlightenment factor will be fulfilled. When the enlightenment factor of mindfulness has been fulfilled, he will select, discern, and examine phenomena. He will then diligently cultivate the enlightenment factor of investigation of Dharma and, in detail, up to the cultivation of the enlightenment factor of equanimity, all will be fulfilled.”

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

DISCOURSE 724. THE FRUIT OF ATTENDANCE^[47]

Thus have I heard:

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

“If a bhikshu observes the precepts, cultivates virtue, possesses moral shame and dread of wrongdoing, and accomplishes the true Dharma, whoever sees this bhikshu will obtain abundant fruits. Whoever hears him, keeps him in mind, or follows him into homelessness will obtain abundant merit; how much more so one who draws near to him, reveres him, and attends upon him. Why is this?

By drawing near to and attending upon such a person, one will constantly hear the profound and wondrous Dharma. After hearing the profound and wondrous Dharma, one will accomplish two kinds of rectitude: rectitude of body and rectitude of mind, and will diligently cultivate the enlightenment factor of concentration. After cultivating it, its cultivation will be fulfilled… up to the complete cultivation of the enlightenment factor of equanimity.”

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

DISCOURSE 725. THE UNWHOLESOME AGGREGATE^[48]

Thus have I heard:

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

“To speak of the aggregate of unwholesomeness as the five hindrances is right speech. Why is this? The aggregate of what is purely unwholesome is precisely the five hindrances. What are the five? They are 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.

“To speak of the aggregate of wholesomeness as the seven factors of enlightenment is right speech. Why is this? What is entirely pure is precisely the seven factors of enlightenment. What are the seven? They are the enlightenment factor of mindfulness, the enlightenment factor of investigation of Dharma, the enlightenment factor of energy, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity.”

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

DISCOURSE 726. SPIRITUAL FRIENDSHIP^[49]

Thus have I heard:

At one time, the Buddha was dwelling at the Kapotakandara Monastery^[50] in the city of Rajagriha. At that time, the Venerable Ananda was also dwelling there.

Then, while the Venerable One was alone in a secluded place, meditating in quiet contemplation, he thought: ‘Half of the holy life consists in having good spiritual friends, good companions, and good associates, rather than bad spiritual friends, bad companions, and bad associates.’

The Venerable One then emerged from his quiet meditation, went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, while I was alone in a secluded place, meditating in concentration and contemplation, I thought: ‘Half of this holy life consists in having good spiritual friends, good companions, and good associates, rather than bad spiritual friends, bad companions, and bad associates.’”

The Buddha told Ananda:

“Do not think: ‘Half of this holy life consists in having good spiritual friends, good companions, and good associates, rather than bad spiritual friends, bad companions, and bad associates.’ Why is this? The holy life in its entirety, perfectly pure and stainless^[51], consists precisely in having good spiritual friends, good companions, and good associates, rather than bad spiritual friends, bad companions, and bad associates.

Because I am a good spiritual friend, there are sentient beings who, in dependence upon me, undertake the enlightenment factor of mindfulness, based upon seclusion, based upon freedom from desire, based upon cessation, and inclining toward relinquishment. In the same way, they undertake the enlightenment factors of investigation of Dharma, energy, joy, tranquility, concentration, and equanimity, based upon seclusion, based upon freedom from desire, based upon cessation, and inclining toward relinquishment.

Therefore, Ananda, the holy life in its entirety, perfectly pure and stainless, consists precisely in having good spiritual friends, good companions, and good associates, rather than bad spiritual friends, bad companions, and bad associates.”

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

DISCOURSE 727. KUSHINAGARA^[52]

Thus have I heard:

At one time, the Buddha was traveling among the people in the village of the Mallas. He arrived between the city of Kushinagara and the Hiranyavati River and stayed beside a village. At that time, the Blessed One said to the Venerable Ananda:

“Today my back is painful, and I wish to lie down and rest for a while. Fold the uttarasanga into four layers for the Blessed One.”

The Venerable Ananda immediately obeyed the instruction. After folding the uttarasanga into four layers and spreading it out, he said to the Buddha:

“Blessed One, I have folded the uttarasanga into four layers and spread it out. May the Blessed One know that it is ready!”

The Blessed One then rested his head upon the thickly folded sanghati and lay on his right side, with one foot resting upon the other. Fixing his mindfulness upon the perception of light, clearly mindful and fully aware, and intending to rise again, he said to the Venerable Ananda:

“Speak about the seven factors of enlightenment.”

The Venerable Ananda then said to the Buddha:

“Blessed One, there is the enlightenment factor of mindfulness, taught by the Blessed One after he awakened by himself and attained Perfect Enlightenment, based upon seclusion, based upon freedom from desire, based upon cessation, and inclining toward relinquishment. Likewise, the enlightenment factors of investigation of Dharma, energy, joy, tranquility, concentration, and equanimity were taught by the Blessed One after he attained Perfect Enlightenment, based upon seclusion, based upon desire, based upon cessation, and inclining toward relinquishment.”

The Buddha asked Ananda:

“Did you speak of energy?”

Ananda replied to the Buddha:

“Blessed One, I spoke of energy. Well-Gone One, I spoke of energy.”

The Buddha told Ananda:

“Simply by cultivating energy and cultivating it extensively, one will attain unsurpassed perfect enlightenment.”

Having said this, he sat upright and established mindfulness. At that time, a bhikshu spoke these verses:

Delighting in hearing the wondrous Dharma,

Enduring pain, he asked another to speak;

The bhikshu then expounded the Dharma,

Speaking about the seven factors of enlightenment.

Excellent indeed, Venerable Ananda,

Who understands clearly and expounds them well;

The supremely pure and excellent Dharma,

He speaks as wondrous and free from defilement.

Mindfulness, investigation of Dharma, and energy,

Joy, tranquility, concentration, and equanimity;

These are the seven factors of awakening,

The subtle and wondrous Dharma, well expounded.

Hearing the seven factors of awakening taught,

He deeply attained the flavor of perfect awakening;

Though his body suffered many painful afflictions,

He endured them and sat listening in stillness.

Behold the King of the true Dharma,

Who constantly speaks for the sake of others;

Yet he still delights in hearing the teaching,

How much more those who have not heard it.

Foremost in great wisdom,

Possessed of the ten powers, worthy of reverence;

He too hastened

To hear the true Dharma taught.

Those learned and thoroughly versed

In the sutras and Abhidharma,

Those who have mastered the Dharma and discipline,

Still listen—how much more should others.

Hearing the Dharma taught as it truly is,

They listen attentively with serene awareness;

Through the teachings given by the Buddha,

They attain the bliss of freedom from desire.

In bliss, the body becomes light and tranquil,

And the mind likewise rejoices within;

Through joy of mind, they attain realization,

Rightly contemplating all their actions.

Disenchanted with the three evil destinies,

Through freedom from desire, the mind is liberated;

Disenchanted with the evil destinies of all forms of existence,

They create no causes for birth among gods or humans.

Without remainder, like a lamp extinguished,

They attain ultimate parinirvana;

Hearing the Dharma brings many blessings and benefits—

These are the most excellent teachings.

Therefore, constantly contemplate

And listen to the Great Teacher’s instruction.

After this bhikshu had spoken these verses, he rose from his seat and departed.

SUTRA 728. TEACHING[53]

Thus have I heard:

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

“There are seven factors of awakening. What are the seven? They are the mindfulness factor of awakening, … up to the equanimity factor of awakening.”

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

SUTRA 729. CESSATION[54]

Thus have I heard:

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

“One should cultivate the seven factors of awakening. What are the seven factors of awakening to be cultivated? They are the mindfulness factor of awakening, … up to the equanimity factor of awakening. When a bhikshu cultivates the mindfulness factor of awakening, he relies upon seclusion, relies upon freedom from desire, relies upon cessation, and inclines toward relinquishment. In the same way, when cultivating the investigation of Dharma, energy, joy, tranquility, concentration, and equanimity factors of awakening, he relies upon seclusion, relies upon freedom from desire, relies upon cessation, and inclines toward relinquishment.”

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

SUTRA 730. DISTINCTION[55]

Thus have I heard:

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

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

“Bhikshus, in the past they cultivated the seven factors of awakening in this way, and in the future they too will cultivate the seven factors of awakening in this way.”

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

SUTRA 731. PARTICULARS[56]

Thus have I heard:

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

“For a bhikshu whose mindfulness factor of awakening is pure, immaculate, without particulars, and free from afflictions, if that factor of awakening has not yet arisen, it will not arise unless he is trained and instructed by a Buddha^[57]. The same is said up to the equanimity factor of awakening.

“For a bhikshu whose mindfulness factor of awakening is pure, immaculate, without particulars, and free from afflictions, if that factor of awakening has not yet arisen, it will arise because he has been trained and instructed by a Buddha, and not otherwise. The same is said up to the equanimity factor of awakening.”

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

SUTRA 732. ARISING[58]

Thus have I heard:

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

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

“A factor of awakening that has not yet arisen does not arise because there is no Well-Gone One. A factor of awakening that has not yet arisen does arise when there is a Well-Gone One to train and instruct one, and not otherwise.”

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

SUTRA 733. SEVEN AIDS TO THE PATH (1)[59]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti. At that time, a bhikshu approached the Buddha, bowed his head in homage at the Buddha’s feet, withdrew to one side, and sat down. He then said to the Buddha:

“Blessed One, they are called factors of awakening. Blessed One, what are the factors of awakening?”

The Buddha told the bhikshu:

“The factors of awakening are the seven dharmas that are aids to the Path^[60]. Bhikshus, however, the seven factors of awakening must arise in sequence and be fully cultivated.”

The bhikshu said to the Buddha:

“Blessed One, how do the factors of awakening arise in sequence and become fully cultivated?”

The Buddha told the bhikshu:

“When a bhikshu abides contemplating the body internally as body, then, while abiding contemplating the body internally as body, he gathers his mind, fixes his mindfulness, and does not forget. At that time, he diligently cultivates the mindfulness factor of awakening. Having diligently cultivated the mindfulness factor of awakening, he brings its cultivation to fulfillment.

When the mindfulness factor of awakening has been brought to fulfillment, he selects, distinguishes, and investigates dharmas. At that time, he diligently cultivates the investigation of Dharma factor of awakening. Having diligently cultivated it, he brings its cultivation to fulfillment.

In this way, up to the equanimity factor of awakening, he brings its cultivation to fulfillment. As with abiding in mindful contemplation of the body internally as body, so too with abiding in mindful contemplation of the body externally and both internally and externally, and with feelings, mind, and dharmas. At that time, he concentrates his mind, fixes his mindfulness, and does not forget, … up to the equanimity factor of awakening, which is also explained in the same way.

Abiding in this manner, the factors of awakening arise in sequence; once they have arisen in sequence, their cultivation is brought to fulfillment.”

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

SUTRA 734. FRUITION (1)[61]

Thus have I heard:

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

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

“If a bhikshu has cultivated the seven factors of awakening in this way, he will attain one of two fruits: the exhaustion of the taints in the present life and nirvana without remainder, or the fruit of non-returning.”

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

SUTRA 735. FRUITION (2)[62]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti.

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

“After a bhikshu has cultivated the seven factors of awakening in this way and cultivated them extensively, he will attain four fruits and four blessings and benefits. What are the four? They are the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.”

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

SUTRA 736. SEVEN KINDS OF FRUIT[63]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Shravasti.

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

“If a bhikshu cultivates the seven factors of awakening and cultivates them extensively, he will attain seven fruits and seven blessings and benefits. What are the seven? A bhikshu attains the joy of realizing right knowledge in the present life^[64].

Or, if he does not attain the joy of realizing right knowledge in the present life before passing away^[65], then at the time of death he eradicates the five lower fetters and attains intermediate parinirvana. If he does not attain intermediate parinirvana, he attains parinirvana upon birth. If he does not attain parinirvana upon birth, he attains parinirvana without exertion.

If he does not attain parinirvana without exertion, he attains parinirvana with exertion. If he does not attain parinirvana with exertion, he attains parinirvana as one who proceeds upstream.”

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

SUTRA 737. SEVEN AIDS TO THE PATH (2)[66]

Thus have I heard:

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

“They are called factors of enlightenment. What, then, are the factors of enlightenment?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation upon which the Dharma depends. We beseech you to explain this for us. After hearing it, the bhikkhus will receive it and practice accordingly.”

The Buddha said to the bhikkhus:

“The seven factors of enlightenment are seven qualities belonging to the aids to the Path^[67]. Bhikkhus, these seven factors of enlightenment arise in sequence. When they have arisen in sequence, their cultivation will be fulfilled.”

The bhikkhus said to the Buddha:

“How do the seven factors of enlightenment arise in sequence, and how, after arising in sequence, is their cultivation fulfilled?”

“If a bhikkhu abides contemplating the body in the body with right mindfulness, then, while abiding contemplating the body in the body with right mindfulness, he concentrates his mind, firmly establishes mindfulness, and does not forget. At that time, he diligently applies himself to cultivating the mindfulness factor of enlightenment. After diligently applying himself to cultivating the mindfulness factor of enlightenment, its cultivation is fulfilled.

That is, after cultivating the mindfulness factor of enlightenment, he investigates and discerns phenomena. At that time, he diligently applies himself to cultivating the investigation-of-Dharma factor of enlightenment. After diligently applying himself to cultivating the investigation-of-Dharma factor of enlightenment, its cultivation is fulfilled.

The same is said of the factors of enlightenment of energy, joy, tranquility, concentration, and equanimity. As with the internal body, so too he abides contemplating the external body and the internal-and-external body with right mindfulness; likewise, feelings, mind, and phenomena in phenomena. He concentrates his mind, firmly establishes mindfulness, and does not forget.

At that time, he diligently applies himself to cultivating the mindfulness factor of enlightenment. After diligently applying himself to cultivating the mindfulness factor of enlightenment, its cultivation is fulfilled. The same is said up to the equanimity factor of enlightenment.

This is called a bhikkhu in whom the seven factors of enlightenment arise in sequence and, after arising in sequence, are fully cultivated.”

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

SUTRA 738. FRUITION (3)[68]

Thus have I heard:

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

It was as stated above, but with certain differences.

“If these seven factors of enlightenment are cultivated and frequently practiced, two fruits will be attained: direct knowledge in this very life; or, if there remains a residual basis, the fruit of non-returning^[69].”

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

SUTRA 739. FRUITION (4)[70]

Thus have I heard:

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

It was as stated above, but with certain differences.

“If a bhikkhu cultivates and frequently practices the seven factors of enlightenment, he will attain four fruits. What are the four? They are the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.”

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

SUTRA 740. FRUITION (5)[71]

Thus have I heard:

Once, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti.

It was as stated above, but with this difference:

“If a bhikkhu cultivates and frequently practices the seven factors of enlightenment, he will attain seven fruits. What are the seven? They are right knowledge in the present life and nirvana with residue. Or, at the time of death, if not this^[72]—if not this, then, upon the ending of the five lower fetters, he will attain intermediate nirvana. If not this, he will attain nirvana upon rebirth. If not this, he will attain nirvana without exertion. If not this, he will attain nirvana with exertion. If not this, he will attain nirvana as one bound upstream.”

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

SUTRA 741. CONTEMPLATION OF IMPURITY[73]

Thus have I heard:

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

“One should cultivate contemplation of impurity. After cultivating it frequently, one will attain great fruit and great benefit. How is contemplation of impurity cultivated so that, when frequently practiced, it brings great fruit and great benefit? That bhikkhu cultivates contemplation of impurity together with the mindfulness factor of enlightenment, dependent upon seclusion, dependent upon dispassion, dependent upon cessation, and inclining toward relinquishment. He cultivates the factors of enlightenment of investigation of Dharma, energy, joy, tranquility, concentration, and equanimity, dependent upon seclusion, dependent upon dispassion, dependent upon cessation, and inclining toward relinquishment.”

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

SUTRA 742. MINDFULNESS OF DEATH[74]

Thus have I heard:

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

“If a bhikkhu cultivates and frequently practices the perception of death, he will attain great fruit and great benefit. How does a bhikkhu cultivate and frequently practice the perception of death so that he attains great fruit and great benefit? A bhikkhu cultivates the perception of death together with the mindfulness factor of enlightenment, dependent upon seclusion, dependent upon dispassion, dependent upon cessation, and inclining toward relinquishment, … up to the equanimity factor of enlightenment.”

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

SUTRA 743. LOVING-KINDNESS (1)[75]

Thus have I heard:

Once, the Buddha was staying in the Sakyan village of Huangzhen^[76]. At that time, early in the morning, a large number of bhikkhus put on their robes, took up their bowls, and entered the village of Huangzhen to seek alms. Then the bhikkhus thought, “It is still very early and not yet time to seek alms. We can stop at the monastery of the followers of other paths.” The bhikkhus then entered the monastery of the followers of other paths, exchanged courteous greetings and words of mutual encouragement with the renunciants of other paths, and sat down to one side, facing them. The renunciants of other paths asked:

“The ascetic Gautama teaches his disciples the Dharma in this way: ‘Without removing the five hindrances, which afflict the mind, weaken the power of wisdom, constitute obstructions, and do not lead to nirvana, if one skillfully gathers in one’s mind and abides in the four establishments of mindfulness, with a mind imbued with loving-kindness, free from enmity, free from jealousy, and also free from ill will, vast and immeasurable, well cultivated and brought to fulfillment, one pervades the four cardinal directions, the four intermediate directions, above and below, and the entire world.

With a mind imbued with loving-kindness, free from enmity, free from jealousy, and also free from ill will, vast and immeasurable, one cultivates it well and brings it to fulfillment. The same is said of cultivating a mind imbued with compassion, empathetic joy, and equanimity.’ We also teach our disciples in this way. What difference, then, is there between us and that ascetic Gautama?

That is, both of us teach the Dharma!”

When the bhikkhus heard these words spoken by the renunciants of other paths, they were displeased, but remained silent and did not criticize them. They rose from their seats and entered the village of Huangzhen to seek alms. After seeking alms, they returned to the monastery, put away their robes and bowls, washed their feet, and went to the Buddha. They bowed their heads in homage at his feet, then withdrew and sat to one side, whereupon they reported in full to the Blessed One the words spoken by those renunciants of other paths. The Blessed One then said to the bhikkhus:

“In accordance with the statements of those non-Buddhist renunciants, you should ask them in return: ‘What is the supreme culmination^[77] of cultivating a mind of loving-kindness? What is the supreme culmination of cultivating minds of compassion, sympathetic joy, and equanimity?’ When questioned in this way, those non-Buddhist renunciants will become startled and frightened at heart. They may turn the discussion to some other matter, or become angry, contemptuous, disparaging, and hostile, unable to accept it patiently; or they may remain silent and dejected, bowing their heads without saying a word and quietly pondering.

Why is this? Because I see no one among the hosts of devas, Māra, Brahmā, śramaṇas, brahmins, gods, and humans who, upon hearing what I have said, would follow it with delight, except the Tathagata and the assembly of śrāvakas.

“Bhikkhus, when the mind accompanied by loving-kindness is cultivated and extensively developed, purity is its supreme culmination^[78]. When the mind of compassion is cultivated and extensively developed, the sphere of infinite space is its supreme culmination^[79]. When the mind of sympathetic joy is cultivated and extensively developed, the sphere of infinite consciousness is its supreme culmination. When the mind of equanimity is cultivated and extensively developed, the sphere of nothingness is its supreme culmination.”

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

SUTRA 744. LOVING-KINDNESS (2)[80]

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 Blessed One addressed the bhikkhus:

“If a bhikkhu cultivates a mind of loving-kindness and extensively develops it, he will attain great fruit and great benefit. How does a bhikkhu who cultivates a mind of loving-kindness attain great fruit and great benefit? Bhikkhus, with a mind accompanied by loving-kindness, he cultivates the enlightenment factor of mindfulness, relying upon seclusion, relying upon dispassion, relying upon cessation, and tending toward relinquishment. In the same way, up to and including the cultivation of the enlightenment factor of equanimity, he relies upon seclusion, relies upon dispassion, relies upon cessation, and tends toward relinquishment.”

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

SUTRA 745. SPACE[81]

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 Blessed One addressed the bhikkhus:

“If a bhikkhu cultivates the sphere of infinite space and extensively develops it, he will attain great fruit and great benefit. How does a bhikkhu who cultivates and extensively develops the sphere of infinite space attain great fruit and great benefit? Bhikkhus, with a mind accompanied by the sphere of infinite space, he cultivates the enlightenment factor of mindfulness, relying upon seclusion, relying upon dispassion, relying upon cessation, and tending toward relinquishment. In the same way, up to and including the cultivation of the enlightenment factor of equanimity, he relies upon seclusion, relies upon dispassion, relies upon cessation, and tends toward relinquishment.”

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

As with the cultivation of the sphere of infinite space, so too the three discourses on the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception are spoken as above.

SUTRA 746. MINDFULNESS OF ĀNĀPĀNA (1)[82]

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 Blessed One addressed the bhikkhus:

“If a bhikkhu cultivates mindfulness of ānāpāna^[83] and extensively develops it, he will attain great fruit and great benefit. How does the cultivation and extensive development of mindfulness of ānāpāna bring great fruit and great benefit? Bhikkhus, with a mind accompanied by mindfulness of ānāpāna, he cultivates the enlightenment factor of mindfulness, relying upon seclusion, relying upon dispassion, relying upon cessation, and tending toward relinquishment… up to and including the cultivation of the enlightenment factor of equanimity, relying upon seclusion, relying upon dispassion, relying upon cessation, and tending toward relinquishment.”

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

SUTRA 747. IMPERMANENCE[84]

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 Blessed One addressed the bhikkhus:

“If a bhikkhu cultivates the perception of impermanence and extensively develops it, he will attain great fruit and great benefit. How does a bhikkhu who cultivates and extensively develops the perception of impermanence attain great fruit and great benefit? Bhikkhus, with a mind^[85] accompanied by the perception of impermanence, he cultivates the enlightenment factor of mindfulness, relying upon seclusion, relying upon dispassion, relying upon cessation, and tending toward relinquishment… up to and including the cultivation of the enlightenment factor of equanimity, relying upon seclusion, relying upon dispassion, relying upon cessation, and tending toward relinquishment.”

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

As with the perception of impermanence, so too each of the following twenty discourses is spoken as above: the perception of suffering in the impermanent, the perception of non-self in suffering, the perception of food, the perception that nothing in the entire world is delightful, the perception of exhaustion, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of affliction, the perception of reflection,^[86] the perception of impurity, the perception of lividity, the perception of festering, the perception of bloating, the perception of decay, the perception of being devoured, the perception of blood, the perception of dismemberment, the perception of bones, and the perception of emptiness.

Notes:

^[1]. Taishō, volume 27. Foguang, volume 27. Guoyi, volume 24. Pāli, S.46.56 Abhya.

^[2]. In the Pāli recension, the view of Pūraṇa Kassapa is: natthi hetu natthi paccayo aññāya adassanāya ahetu apaccayo aññānaṃ adassanaṃ hoti—there is no cause and no condition for lack of knowledge and lack of vision; therefore, lack of knowledge and lack of vision are without cause or condition. See the doctrine of non-action (akiriya), D.ii. Sāmaññaphala-sutta.

^[3]. Pāli, S.46.52 Pariyāya.

^[4]. Chinese: “retort with abuse” 反呵罵. The Pāli recension reads: neva abhinandiṃsu nappaṭikkosiṃsu, neither rejoicing nor criticizing.

^[5]. Chinese: “expounding the Dharma of non-Buddhists” 説外道法. The Song-Yuan-Ming editions have an additional occurrence of the character “expound.” See the corresponding passage in Sutra 714.

^[6]. The Pāli recension reads: nāhaṃ… yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya aññatra tathāgatena vā tathāgatasāvakena vā ito vā sutvā—I see no one… who could satisfy the mind by answering these questions, except the Tathagata, a disciple of the Tathagata, or one who has heard it from them.

^[7]. The Pāli recension reads: ajjhattaṃ vyāpādo, bahiddhā vyāpādo, internal ill will and external ill will.

^[8]. “Drowsiness” and “sleepiness.” The Pāli recension reads: thinaṃ nīvaraṇaṃ, middhaṃ nīvaraṇaṃ, sloth is a hindrance; torpor is a hindrance.

^[9]. Restlessness and remorse 掉悔. Pāli: uddhacca-kukkucca, restlessness and remorse.

^[10]. The Pāli recension reads: ajjhattaṃ dhammesu vicikicchā, bahiddhā dhammesu vicikicchā, doubt regarding internal phenomena and doubt regarding external phenomena.

^[11]. The Pāli recension reads: yadapi… ajjhattaṃ dhammesu sati tadapi satibojjhaṅgo, mindfulness of internal phenomena—this is the enlightenment factor of mindfulness.

^[12]. The Pāli recension reads: ajjhattaṃ dhammesu paññāya pavicinati pavicarati… bahidhā dhammesu…, with wisdom one investigates and examines internal phenomena… external phenomena.

^[13]. The Pāli recension reads: kāyikaṃ vīriyaṃ… cetasikaṃ vīriyaṃ, bodily effort and mental effort.

^[14]. The Pāli recension reads: savitakkavicārā pītī… avitakkāvicarā pītī, joy accompanied by initial and sustained thought, and joy unaccompanied by initial and sustained thought.

^[15]. The original Chinese reads: “bodily tranquility and mental tranquility” 身猗息,心猗息. Pāli: kāyapassaddhi, cittapassaddhi.

^[16]. The Pāli recension reads: savitakko savicāro samādhi, avitakkao avicāro samādhi, concentration with initial and sustained thought, and concentration without initial or sustained thought.

^[17]. The Pāli recension reads: ajjhattaṃ dhammesu upekkhā, bahidhā dhammesu upekkhā, equanimity toward internal phenomena and equanimity toward external phenomena.

^[18]. Pāli, S.46.53 Aggi.

^[19]. The Pāli recension reads: … līnaṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya… kālo bhāvanāya, when the mind is contracted, which enlightenment factors are untimely to cultivate at that time… and which are timely to cultivate?

^[20]. See note 8 to Sutra 713.

^[21]. See note 6 to Sutra 713.

^[22]. Chinese: “scorched charcoal” 燋炭. The Pāli recension reads: …allāni ceva tiṇāni,… allāni ca gomayāni, …allāni ca kaṭṭhāni pakkhipeyya, one would put in wet grass, wet cow dung, and wet firewood.

^[23]. Cf. S.46.2 Kāya; 46.51 Āhāra.

^[24]. Chinese: “sign of contact” 觸相. The Pāli recension reads: subhanimitta, the sign of beauty.

^[25]. Pāli text: ayonisomanasikārabahulīkāro, cultivating extensively (with the sign of purity) without directing attention in accordance with reason.

^[26]. Sensual desire 欲愛. Pāli: kāmachanda.

^[27]. Sign of obstruction 障礙相. Pāli: paṭighanimittaṃ, the sign of opposition or obstruction. In Pāli, paṭigha means anger and also opposition (obstruction).

^[28]. Pāli text: cetaso avūpasamo, the mind is not tranquil.

^[29]. Pāli text: mettācetovimutti, liberation of mind through loving-kindness.

^[30]. Chinese: illuminating radiance. Pāli text: atthi ārambhadhātu nikkamadhātu parakkamadhātu, there are the element of arousing energy, the element of exertion, and the element of vigorous endeavor.

^[31]. Pāli, S.45.83 Yoniso; 46.29 Ekadhamma.

^[32]. Pāli, S.46.4 Vatta.

^[33]. Chinese: right attainment of the factors of awakening 覺分正受.

^[34]. Pāli, S.46.8 Upavāṇa.

^[35]. You-bo-ma 優波摩. Pāli: Upavāṇa.

^[36]. A-di-mu-duo 阿提目多. Pāli: Adhimutta.

^[37]. Expedient means concerning the seven factors of awakening 七覺分方便. Pāli: susamāraddhā satta bojjhaṅgā, the seven factors of awakening that have been well developed through effort.

^[38]. Right attainment of dwelling in bliss 樂住正受. Pāli: phāsuvihārāya saṃvattanti, they conduce to dwelling in bliss.

^[39]. Chinese: knowing contemplation 知思惟. Yin Shun adds the word 不, “not,” thus: not knowing contemplation.

^[40]. Pāli, 46.42 Cakkavatti.

^[41]. The Chinese text is abrupt; a passage may have been inadvertently omitted. See discourse 722 below.

^[42]. Pāli, S.46.42 Cakkavatti. Cf. N0125(39.7), D.17 Mahāsudassana-suttanta.

^[43]. Chinese: the seven-branched support upon the ground 七支拄地. Pāli: sattappatiṭṭhito. Seven places.

^[44]. The Korean edition reads: “at the time of exhaustion” 盡時. The Song-Yuan-Ming editions read: “during the time of dwelling” 住時, (during the daytime).

^[45]. Cf. S.46.3 Sīla (first part).

^[46]. The original reads: Sangha 僧. According to the Song edition: relying upon 依.

^[47]. S.46.3 Sīla (first part).

^[48]. S.46.24 Ayoniso.

^[49]. S.45.2 Upaḍḍha.

^[50]. Jiagu Monastery 夾谷精舍.

^[51]. Pāli: sakalam evidaṃ brahmacariyaṃ yadidṃ kalyaṇāmittā kalyāṇasahāyatā, this entire holy life consists in admirable friendship and admirable companionship…

^[52]. S.46.16 Gilāna. Cf. D.16 Mahāparinibbāna-suttanta.

^[53]. S.46.22 Desanā.

^[54]. S.46.27 Nirodha.

^[55]. S.46.41 Vidhā.

^[56]. S.46.9-10 Uppannā; 46.49 Aṅga.

^[57]. Chinese: except through the Buddha’s training and instruction 除佛調伏教授. Pāli: …bojjhaīgā bhāvitā bahulīkatā uppannā uppajjanti nāññatra tathāgatassa pātubhāvā, when the factors of awakening are cultivated and fully developed, those not yet arisen arise only when a Tathagata appears.

^[58]. S.46.9-10 Uppannā. See discourse 731 above.

^[59]. S.46.5 Bhikkhu.

^[60]. Dharmas belonging to the factors of the Path 道品法. Pāli: bodhāya saṃvattantī ‘ti … bojjhaṅgā’ ti vuccanti, because they conduce to awakening, they are called factors of awakening.

^[61]. S.48.65 Dve phalā.

^[62]. S.48.12 Saṅkhita.

^[63]. S.46.3 Sīla.

^[64]. Chinese: attaining in this present life the bliss of realization through wisdom 得現法智證樂. Pāli: diṭṭhidhamme paṭikacca aññam ārādheti, in this very life one will assuredly attain perfect knowledge. The Chinese text understands ārādheti as “to delight in”; it also means “to accomplish.”

^[65]. Pāli: no ce diṭṭheva dhamme paṭikacca aññam ārādheti atha maraṇakāle aññam ārādheti, if one does not assuredly attain perfect knowledge in this present life, one will attain perfect knowledge at the time of death. This is the second result.

^[66]. S.46.5 Bhikkhu.

^[67]. See discourse 733.

^[68]. S.48.65 Dve phalā.

^[69]. The Chinese text reads: attaining in this present life wisdom, nirvana with remainder, and the fruit of non-returning 得現法智有餘涅槃及阿那含果. There is a confusion here. Pāli: diṭṭhiva dhamme aññā, sati vā upādisesa anāgamitā’ti.

^[70]. See discourse 735.

^[71]. See discourse 746.

^[72]. Chinese: “and at the time of the end of life; if it is not so” 及命終時, 若不爾者. The meaning is obscure. It is understood as follows: If it is not so (if perfect knowledge—that is, the fruit of arhatship—is not attained in the present life), then upon the end of life (perfect knowledge will be attained at that time). See note 69 to discourse 738.

^[73]. S.46.67 Asubha.

^[74]. S.46.68 Maraṇa.

^[75]. S.46.54 Mettaṃ.

^[76]. Huangzhen Township 黃枕邑. Pāli: Koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo, dwelling among the Koliyans at Haliddavasana, a town of the Koliyan people.

^[77]. Pāli text: … bhāvitā… mettācetovimutti kiṃgatikā hoti kiṃparamā kiṃphalā kiṃpariyosanā, when liberation of mind through loving-kindness is cultivated, toward what does it tend, what is its supreme attainment, what is its fruit, and what is its culmination?

^[78]. Pāli: subhaparamā mettācetovimutti.

^[79]. Pāli: ākāsānañcāyatanaparamā kuruṇācetovimutti, for liberation of mind through compassion, the base of infinite space is supreme.

^[80]. S.46.62 Mettā.

^[81]. S.46.76 Nirodha.

^[82]. S.46.66 Anāpāna.

^[83]. An-na-ban-na mindfulness 安那般那念. Pāli: anāpānassati, mindfulness of in-and-out breathing.

^[84]. S.46.57-61 Aṭṭhika, etc.

^[85]. The text reads: mind and mouth 心口; the character 口, “mouth,” is superfluous.

^[86]. Yin Shun added this on the basis of the Yogācārabhūmi-śāstra.