雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 748. SUNRISE[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:

“Just as the rising of the sun has its precursor—the dawn, the first appearance of light—so too, bhikkhus, the reaching of the utmost limit of suffering, the ultimate end of suffering, has right view as its precursor.^[2] This right view can give rise to right resolve,^[3] right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Through the arising of concentration and right attainment, the noble disciple’s mind is rightly liberated from sensual desire, ill will, and delusion. With the mind thus well liberated, the noble disciple attains right knowledge and vision: ‘For me, birth is ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

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

SUTRA 749. IGNORANCE (1)[4]

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:

“With ignorance as the precursor, evil and unwholesome qualities arise. Thereupon, shamelessness and lack of moral dread arise. Once shamelessness and lack of moral dread have arisen, wrong view consequently arises. Once wrong view has arisen, it can give rise to wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“If knowledge arises as the precursor, giving rise to wholesome qualities, then moral shame and moral dread consequently arise. Once moral shame and moral dread have arisen, they can give rise to right view. Once right view has arisen, it will in due order give rise to right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Once right concentration has arisen, the noble disciple is rightly liberated from sensual desire, ill will, and delusion. Thus, once the noble disciple has attained right liberation, he will attain right knowledge and vision: ‘For me, birth is ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

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

SUTRA 750. IGNORANCE (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:

“Bhikkhus, if evil and unwholesome qualities arise, they all have ignorance as their root, their accumulation, their source, and their origin. Why is this? Because ignorance is not knowing: not knowing as it truly is what is wholesome and what is unwholesome; not knowing as they truly are what is blameworthy and what is blameless, what is inferior and what is superior, what is defiled and what is undefiled, what is discriminated and what is undiscriminated, what is dependently arisen and what is not dependently arisen. Because one does not know these things as they truly are, wrong view arises. Once wrong view has arisen, it can give rise to wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“If wholesome qualities arise, they all have knowledge as their root, their accumulation, their source, and their origin. Through knowledge, one knows as they truly are what is wholesome and what is unwholesome; one knows all things as they truly are: what is blameworthy and what is blameless, what should be approached and what should not be approached, what is inferior and what is superior, what is impure and what is pure, what is discriminated and what is undiscriminated, what is dependently arisen and what is not dependently arisen.

Such knowing as it truly is constitutes right view. Right view can give rise to right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Once right concentration has arisen, the noble disciple is rightly liberated from greed, ill will, and delusion.

Once greed, ill will, and delusion have been relinquished, the noble disciple attains right knowledge and vision: ‘For me, birth is ended, the holy life has been established, what had to be done has been done; I know for myself that there will be no further rebirth.’”

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

SUTRA 751. ARISING[5]

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 a monastic or a householder gives rise to what is wrong,^[6] I do not commend it. Why is this? Because if a monastic or a householder still gives rise to what is wrong, that person takes no delight in the true Dharma. What constitutes what is wrong? It is wrong view… up to and including wrong concentration.

“If a monastic or a householder gives rise to what is right, I shall praise it. Why is this? Because one who gives rise to what is right delights in the true Dharma and is skilled in the true Dharma. What constitutes what is right? It is right view… up to and including right concentration.” Thereupon, the Blessed One spoke this verse:

Householders and monastics alike,

Who give rise to what is wrong—

Those persons take no delight

In the unsurpassed true Dharma.

Householders and monastics alike,

Who give rise to what is right—

Their minds always take delight

In the unsurpassed true Dharma.

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

SUTRA 752. KĀMA[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 bhikkhu Kāma^[8] approached the Buddha, bowed his head in homage at the Buddha’s feet, then withdrew to one side and sat down. He addressed the Buddha:

“Blessed One, there is what is called sensual desire. What is sensual desire?”

The Buddha told Kāma:

“‘Sensual desire’ refers to the five objects of sensual pleasure. What are the five? Forms cognized by the eye that are lovable, pleasing, memorable, and conducive to the growth of sensual delight. Likewise, sounds cognized by the ear, odors cognized by the nose, tastes cognized by the tongue, and tangible objects cognized by body-consciousness that are lovable, pleasing, memorable, and conducive to the growth of sensual delight. These are called the objects of sensual desire. Yet they themselves are not sensual desire; attachment to them is called sensual desire.”

Thereupon, the Blessed One spoke this verse:

The five variegated forms in the world

Are not in themselves sensual desire.

The perception and thought of lustful craving—

That is the sensual desire of human beings.

The various forms ever remain in the world;

The practitioner severs desire in the mind.

The bhikkhu Kāma addressed the Buddha:

“Blessed One, is there a path that leads to the abandonment of this sensual craving?”

The Buddha told the bhikkhu:

“There is the Noble Eightfold Path, which can eliminate sensual craving: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

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

SUTRA 753. ARIṢṬA[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, a bhikkhu named Ariṣṭa^[10] approached the Buddha, bowed his head in homage at the Buddha’s feet, then withdrew to one side and sat down. He addressed the Buddha:

“Blessed One, there is what is called the Deathless.^[11] What is called the Deathless?”

The Buddha told Ariṣṭa:

“‘The Deathless’ is a designation for the dhatu,^[12] but I now use this term for one whose taints of existence have been completely eliminated.”

The bhikkhu Ariṣṭa addressed the Buddha:

“Blessed One, is there a path which, when cultivated and frequently practiced, leads to attainment of the Deathless Dharma?”

The Buddha told the bhikkhu:

“There is: the factors of the Noble Eightfold Path, from right view… up to and including right concentration.”

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

SUTRA 754. ŚĀRIPUTRA

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 Venerable Śāriputra approached the Buddha, bowed his head in homage at the Buddha’s feet, then withdrew to one side and sat down. He addressed the Buddha:

“Blessed One, it is said that there are fundamental requisites for the right samadhi^[13] of the Noble Ones. What are the fundamental requisites for the right samadhi of the Noble Ones?”

The Buddha said to Sariputra:

“They are the seven factors of the right path, which are the foundation and requisites for the right samadhi of the Noble Ones. What are the seven? They are right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness. Sariputra, after taking these seven factors of the Path as the basis of practice^[14], the mind becomes unified. These are called the fundamental requisites for the right samadhi of the Noble Ones.”

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

SUTRAS 755–757. BHIKSUS

Thus have I heard:

As in the preceding three sutras, so too in these three sutras the Buddha questioned the bhiksus, and the teaching was likewise stated.

SUTRA 758. FEAR[15]

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:

“‘The fear of a child without a mother’ and ‘the fear of a child with a mother’—these are expressions used by foolish, unlearned ordinary people. Yet they do not understand the fear of a child without a mother or the fear of a child with a mother.

“Bhiksus, foolish, unlearned ordinary people speak of three fears of a child without a mother.^[16] What are the three? Bhiksus, when warfare and disorder arise and ravage the country, people are swept along in the turmoil; children become separated from their mothers, and mothers from their children. This is called the first fear of a child without a mother, as spoken of by foolish, unlearned ordinary people.

“Again, bhiksus, when a great fire suddenly breaks out and burns cities, towns, and villages, the people flee in confusion in every direction, and mothers and children become separated from one another. This is called the second fear of a child without a mother, as spoken of by foolish, unlearned ordinary people.

“Again, bhiksus, when at some time heavy rain falls in the mountains and great torrents rush down, inundating the villages, the people flee for refuge in every direction, and mothers and children become separated from one another. This is called the third fear of a child without a mother, as spoken of by foolish, unlearned ordinary people.

“Yet all these fears are fears of a child with a mother, although foolish, unlearned ordinary people call them fears of a child without a mother. When warfare and disorder arise and ravage the country, people flee and wander from place to place, and mothers and children become separated from one another. At times, however, mother and child meet again.

This is the first fear of a child with a mother, which foolish, unlearned ordinary people call the fear of a child without a mother. Again, when a great fire suddenly breaks out and burns cities, towns, and villages, the people flee in confusion in every direction, and mothers and children become separated from one another. At times, however, mother and child meet again.

This is the second fear of a child with a mother, which foolish, unlearned ordinary people call the fear of a child without a mother. Again, when heavy rain falls in the mountains and great torrents rush down, inundating the villages, the people flee for refuge in every direction, and mothers and children become separated from one another. At times, however, mother and child meet again.

This is the third fear of a child with a mother, which foolish, unlearned ordinary people call the fear of a child without a mother.

“Bhiksus, there are three fears of a child without a mother that I proclaimed after personally awakening to the unsurpassed path. What are the three? Bhiksus, when a child grows old, no mother can say, ‘My child, do not grow old; your mother will grow old in your place!’ Or when a mother grows old, no child can say, ‘Mother, please do not grow old! I will grow old in your place!’ This is called the first fear of a child without a mother, which I proclaimed after personally awakening to the unsurpassed path.

“Again, bhiksus, when a child becomes ill, the mother cannot say, ‘My child, do not be ill! Your mother will be ill in your place!’ Or when the mother becomes ill, the child cannot say, ‘Mother, do not be ill; let me be ill in your place!’ This is called the second fear of a child without a mother, which I proclaimed after personally awakening to the unsurpassed path.

“Again, when a child dies, the mother cannot say, ‘My child, do not die! Now your mother will die in your place!’ Or when the mother dies, the child cannot say, ‘Mother, do not die! I will die in your place!’ This is called the third fear of a child without a mother, which I proclaimed after personally awakening to the unsurpassed path.”

The bhiksus said to the Buddha:

“Is there a path and a practice^[17] which, when cultivated and frequently practiced, lead to the abandoning of the former three fears of a child with a mother and the latter three fears of a child without a mother?”

The Buddha said to the bhiksus:

“There is a path and a practice that lead to the abandoning of these three fears. What is the path? What is the practice which, when cultivated and frequently practiced, leads to the abandoning of the former three fears of a child with a mother and the latter three fears of a child without a mother? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right samadhi.”

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

SUTRA 759. FEELINGS[18]

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:

“There are three feelings, which are impermanent, conditioned, and arise through mental conditions. What are the three? They are pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling.”

The bhiksus said to the Buddha:

“Blessed One, is there a path and a practice which, when cultivated and frequently practiced, lead to the abandoning of these three feelings?”

The Buddha said to the bhiksus:

“There is a path and a practice which, when cultivated and frequently practiced, lead to the abandoning of these three feelings. What are the path and the practice which, when cultivated and frequently practiced, lead to the abandoning of these three feelings?”

The Buddha said to the bhiksus:

“It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right samadhi.”

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

SUTRA 760. THREE THINGS[19]

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:

“There are three things in the world that are not pleasing, not lovable, and not worth cherishing. What are the three? They are aging, illness, and death.

These three things are not pleasing, not lovable, and not worth cherishing. If these three things that are not pleasing, not lovable, and not worth cherishing did not exist in the world, the Tathagata, the Worthy One, the Perfectly Enlightened One, would not appear in the world; nor would the Dharma taught by the Tathagata, or his instruction and guidance, be known in the world. Because these three things that are not pleasing, not lovable, and not worth cherishing exist in the world, the Tathagata, the Worthy One, the Perfectly Enlightened One, appears in the world, and the Dharma taught by the Tathagata, together with his instruction and guidance, becomes known in the world.”

The bhiksus said to the Buddha:

“Is there a path and a practice which, when cultivated and frequently practiced, lead to the abandoning of these three things that are not pleasing, not lovable, and not worth cherishing?”

The Buddha said to the bhiksus:

“There is a path and a practice which, when cultivated and practiced extensively, lead to the abandoning of these three things that are neither pleasing, lovable, nor worth remembering. What is the path and the practice which, when cultivated and practiced extensively, lead to the abandoning of these three things that are neither pleasing, lovable, nor worth remembering? It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

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

SUTRA 761. ONE IN TRAINING[20]

Thus have I heard:

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

“I shall speak about one in training^[21] and one beyond training. Listen and reflect carefully. What is one in training? One in training is accomplished in right view; one in training is accomplished in right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called one in training. What is one beyond training? One beyond training is accomplished in right view; one beyond training is accomplished in right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called one beyond training.”

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

As with one in training and one beyond training, so too the Great Person and the True Person are taught in the same way.

SUTRA 762. DESTRUCTION OF THE TAINTS

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:

“I shall speak about the noble one who has destroyed the taints. Who is called a noble one who has destroyed the taints? One beyond training is accomplished in right view, ... up to being accomplished in right concentration, with no further training remaining. Such a one is called a noble one who has destroyed the taints.”

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

SUTRA 763. THE EIGHT FACTORS OF THE NOBLE PATH

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:

“Now I shall speak about the eight factors of the Noble Path. What are the eight? They are right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

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

SUTRA 764. CULTIVATION (1)[22]

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:

“I shall speak about the cultivation of the Noble Eightfold Path. Listen and reflect carefully. How does one cultivate the Noble Eightfold Path? A bhikkhu cultivates right view based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment. He cultivates right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, each based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment. This is called cultivating the Noble Eightfold Path.”

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

SUTRA 765. CULTIVATION (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:

“Now I shall speak about bhikkhus who cultivated the Noble Eightfold Path in the past and who will cultivate the Noble Eightfold Path in the future, in detail up to: the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.”

SUTRA 766. PURITY[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:

“If a bhikkhu’s right view is pure, immaculate, free from all faults, and separated from the afflictions, then right view that has not yet arisen will not arise, except through the Buddha’s training and discipline ... up to right concentration, which is taught in the same way.

“If right view is pure, immaculate, free from all faults, and separated from the afflictions, then right view that has not yet arisen can arise ... up to right concentration, which is taught in the same way^[24].”

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

As with the exception only of those trained and disciplined by the Buddha, so too the exception only of those trained and disciplined by the Well-Gone One is taught as above.

SUTRA 767. AGGREGATE[25]

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:

“To speak of the aggregate of the unwholesome is to refer to the five hindrances. This is right speech. Why is this so? The aggregate consisting solely of the unwholesome is the five hindrances. What are the five? They are the hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt.

“To speak of the aggregate of the wholesome is to refer to the Noble Eightfold Path. This is right speech. Why is this so? The aggregate filled solely with wholesome qualities is the Noble Eightfold Path. What are the eight? They are right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

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

SUTRA 768. HALF[26]

Thus have I heard:

At one time, the Buddha was staying at the Mountain Valley Monastery^[27] in Rajagriha. At that time, the Venerable Ananda was alone in a secluded place and thought to himself: “Half of the holy life consists of good spiritual friends, good companions, and good associates^[28]” ... up to the Buddha’s saying to Ananda:

“The holy life in its fullness and perfect purity consists of good spiritual friendship. Why is this so? Because I am a good spiritual friend, I cause sentient beings to cultivate right view based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment ... up to cultivating right concentration based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment.”

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

SUTRA 769. THE BRAHMIN[29]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. Early that morning, the Venerable Ananda donned his robe, took up his bowl, and entered the city of Sravasti to seek alms. At that time, the brahmin Janussoni^[30] was riding in a white horse-drawn chariot, accompanied by a large retinue of young men riding white horses, with white chariots, white reins, and white whips.

He wore a white headdress and was shaded by a white parasol; in his hand he held a white fly-whisk, he wore white garments and white necklaces, and his body was anointed with white perfume. His entire retinue was also dressed in white. They were leaving the city of Sravasti, intending to enter the forest to give instruction in recitation.

When people saw this, they all exclaimed: ‘What a fine chariot! What a fine chariot! That is the brahmin’s chariot.’

After the Venerable had seen the brahmin together with his retinue and all his accoutrements, everything entirely white in this way, he entered the city to seek alms. Upon returning to the monastery, he put away his robe and bowl, washed his feet, and went to the Buddha. He bowed his head at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, early this morning I donned my robe, took up my bowl, and entered the city of Sravasti to seek alms. I saw the brahmin Janussoni riding in a white horse-drawn chariot, together with his retinue and all his accoutrements, everything entirely white, and people praised him, saying: ‘What a fine chariot! What a fine chariot! That is the brahmin’s chariot.’ Blessed One, in the true Dharma and discipline, is that called a worldly person’s chariot or a brahmin’s chariot?”

The Buddha said to Ananda:

“That is a worldly person’s chariot; it is not the chariot of my Dharma and discipline, nor is it the brahmin’s chariot. Ananda, the chariot of my true Dharma and discipline—the divine chariot, the brahmin’s chariot, the great chariot—is capable of subduing Mara’s army of afflictions. Listen and reflect carefully! I shall explain it to you:

“Ananda, what is the vehicle of the true Dharma and discipline, the celestial vehicle, the brahmin vehicle, the great vehicle capable of subduing Mara’s army of afflictions? It is the Noble Eightfold Path: right view… through right concentration. Ananda, this is called the vehicle of the true Dharma and discipline, the celestial vehicle, the brahmin vehicle, the great vehicle capable of subduing the army of afflictions.”

The Blessed One then spoke this verse:

Faith and virtue form the yoke;

Conscience and shame form the collar;

Right mindfulness, well guarded,

Is the skillful charioteer.

Equanimity and samadhi are the axle;

Wisdom and diligence, the wheels;

Patience and nonattachment, the iron armor;

Securely, it travels according to Dharma.

Advancing straight ahead, never retreating,

Forever free from fear;

The wise ride forth in this war chariot,

Vanquishing the enemy of ignorance.

SUTRA 770. WRONGNESS[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 bhiksus:

“One should abandon wrong view and eliminate wrong view. If wrong view could not be eliminated, I would never say that one should abandon wrong view. Because wrong view can be eliminated, I tell the bhiksus to abandon wrong view. If wrong view is not abandoned, it will bring about meaningless and unbeneficial suffering. Therefore, I say that wrong view should be abandoned. The same is said of wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“Bhiksus, after abandoning wrong view, one should cultivate right view. If right view could not be cultivated, I would never say that one should cultivate right view. Because right view can be cultivated, I tell the bhiksus to cultivate right view. If right view is not cultivated, it will bring about meaningless and unbeneficial suffering. Because failing to cultivate right view brings about meaningless and unbeneficial suffering, I say that it must be cultivated for the sake of benefit and lasting peace and happiness. Therefore, bhiksus, cultivate right view. The same is said of right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

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

SUTRA 771. THE FAR SHORE[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 brahmin Sanhavasa came to the Buddha. They met and exchanged courteous greetings and inquiries. When these greetings and inquiries were concluded, he withdrew to one side, sat down, and said to the Buddha:

“Gautama, people speak of that which is not the far shore and of the far shore. What, then, is not the far shore, and what is the far shore?”

The Buddha told the brahmin:

“Wrong view is not the far shore; right view is the far shore. Likewise, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration are not the far shore. Right view is the far shore; likewise, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration are the far shore.”

The Blessed One then spoke this verse:

Few indeed among humankind

Cross over to the far shore.

All the beings of the world

Wander about upon this shore.

Within this true Dharma and discipline,

Those who skillfully follow in accord

Can cross over to the far shore,

Beyond samsara, so difficult to cross.^[33]

After the brahmin Sanhavasa heard what the Buddha had taught, he rejoiced and delighted in it, rose from his seat, and departed.

SUTRAS 772–774

These three sutras are likewise: a bhiksu hears the Venerable Ananda question the Buddha, and questions the bhiksus; they are also stated as above.

SUTRA 775. RIGHT AND WRONG ATTENTION (1)[34]

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:

“Among internal factors, I see no single factor that can cause unarisen evil and unwholesome dharmas to arise, and, once arisen, cause them to recur and increase, as does wrong attention.^[35] Bhiksus, with wrong attention, wrong view that has not yet arisen is caused to arise, and wrong view that has arisen recurs and increases. The same is said of wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“Bhiksus, among internal factors, I see no single factor that can prevent unarisen evil and unwholesome dharmas from arising and cause arisen evil and unwholesome dharmas to cease, as does right attention. Bhiksus, with right attention, wrong view that has not yet arisen is prevented from arising, and wrong view that has arisen is caused to cease. As with wrong view, so it is also said of wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.”

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

SUTRA 776. RIGHT AND WRONG ATTENTION (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 bhiksus:

“Among internal factors, I see no single factor that can prevent unarisen wholesome dharmas from arising and cause arisen wholesome dharmas to decline, as does wrong attention. Bhiksus, with wrong attention, right view that has not yet arisen is prevented from arising, and right view that has arisen is caused to decline. Likewise, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration that have not yet arisen are prevented from arising, and once arisen, are caused to decline.

“Bhiksus, among internal factors, I see no single factor that can cause unarisen wholesome dharmas to arise and, once arisen, cause them to recur and increase, as does right attention. Bhiksus, with right attention, right view that has not yet arisen is caused to arise, and right view that has arisen recurs and increases. Likewise, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration that have not yet arisen are caused to arise, and once arisen, recur and increase.”

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

SUTRA 777. RIGHT AND WRONG ATTENTION (3)[36]

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:

“Among internal factors, I see no single factor that causes unarisen evil and unwholesome dharmas to arise and, once arisen, causes them to recur and increase, while preventing unarisen wholesome dharmas from arising and causing those already arisen to decline, other than wrong attention. Bhiksus, with wrong attention, wrong view that has not yet arisen is caused to arise, and once arisen, is caused to recur and increase; right view that has not yet arisen is prevented from arising, and once arisen, is caused to decline.

Likewise, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration that have not yet arisen are caused to arise, and once arisen, are caused to recur and increase; right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration that have not yet arisen are prevented from arising, and once arisen, are caused to decline.

“Bhikkhus, among internal factors, I do not see any single factor like right reflection that causes unarisen evil and unwholesome qualities to arise; causes arisen evil and unwholesome qualities to cease; causes unarisen wholesome qualities to arise; and causes arisen wholesome qualities to arise again and increase. Bhikkhus, right reflection causes unarisen wrong view not to arise; causes arisen wrong view to cease; causes unarisen right view to arise; and causes arisen right view to arise again and increase.

Likewise, it causes unarisen wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration not to arise, and causes those that have arisen to cease; it causes unarisen right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration to arise, and causes those that have arisen to arise again and increase.”

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

SUTRA 778. GOOD AND BAD SPIRITUAL FRIENDS (1)[37]

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 factors, I do not see any single factor like bad spiritual friends, bad companions, and bad associates that causes unarisen evil and unwholesome qualities to arise, and causes arisen evil and unwholesome qualities to arise again and increase. Bhikkhus, bad spiritual friends, bad companions, and bad associates can cause unarisen wrong view to arise, and cause arisen wrong view to arise again and increase. Likewise, they cause unarisen wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration to arise, and cause those that have arisen to arise again and increase.

“Bhikkhus, among external factors, I do not see any single factor like good spiritual friends, good companions, and good associates that causes unarisen evil and unwholesome qualities not to arise, and causes arisen evil and unwholesome qualities to cease. Bhikkhus, good spiritual friends, good companions, and good associates can cause unarisen wrong view not to arise, and cause arisen wrong view to cease. Likewise, they prevent unarisen wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration from arising, and cause those that have arisen to cease.”

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

SUTRA 779. GOOD SPIRITUAL FRIENDS

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 factors, I do not see any single factor like good spiritual friends, good companions, and good associates that can cause unarisen wholesome qualities to arise, and cause arisen wholesome qualities to arise again and increase. Bhikkhus, good spiritual friends, good companions, and good associates can cause unarisen right view to arise, and cause arisen right view to arise again and increase. Likewise, they cause unarisen right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration to arise, and cause those that have arisen to arise again and increase.”

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

SUTRA 780. GOOD AND BAD SPIRITUAL FRIENDS (2)[38]

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 factors, I do not see any single factor like bad spiritual friends, bad companions, and bad associates that can cause unarisen evil and unwholesome qualities to arise; cause arisen evil and unwholesome qualities to arise again and increase; prevent unarisen wholesome qualities from arising; and cause arisen wholesome qualities to cease. Bhikkhus, bad spiritual friends, bad companions, and bad associates can cause unarisen wrong view to arise; cause arisen wrong view to arise again and increase; prevent unarisen right view from arising; and cause arisen right view to decline.

Likewise, they cause unarisen wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration to arise, and cause those that have arisen to arise again and increase; they prevent unarisen right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration from arising, and cause those that have arisen to decline.

“Bhikkhus, among external factors, I do not see any single factor like good spiritual friends, good companions, and good associates that can cause unarisen evil and unwholesome qualities to arise; cause arisen evil and unwholesome qualities to cease; cause unarisen wholesome qualities to arise; and cause arisen wholesome qualities to arise again and increase. Bhikkhus, good spiritual friends, good companions, and good associates can cause unarisen wrong view not to arise; cause arisen wrong view to cease; cause unarisen right view to arise; and cause arisen right view to arise again and increase.

Likewise, they cause unarisen wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration not to arise, and cause those that have arisen to cease; they cause unarisen right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration to arise, and cause those that have arisen to arise again and increase.”

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

SUTRA 781. RIGHT AND WRONG REFLECTION (4)

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 factors, I do not see any single factor like wrong reflection that can cause unarisen evil and unwholesome qualities to arise; cause those that have arisen to arise again and increase; prevent unarisen wholesome qualities from arising; and cause those that have arisen to decline. Bhikkhus, wrong reflection can cause unarisen wrong view to arise; cause arisen wrong view to arise again and increase; prevent unarisen right view from arising; and cause arisen right view to decline.

“Bhikkhus, among internal factors, I do not see any single factor like right reflection that can cause unarisen evil and unwholesome qualities not to arise; cause arisen evil and unwholesome qualities to cease; cause unarisen wholesome qualities to arise; and cause arisen wholesome qualities to arise again and increase. Bhikkhus, right reflection can cause unarisen wrong view not to arise; cause arisen wrong view to cease; cause unarisen right view to arise; and cause arisen right view to arise again and increase.”

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

What has been said concerning wrong view and right view also applies to the seven discourses concerning wrong intention and right intention; wrong speech and right speech; wrong action and right action; wrong livelihood and right livelihood; wrong effort and right effort; wrong mindfulness and right mindfulness; and wrong concentration and right concentration, which are taught as above. Just as there are eight discourses concerning internal factors, so too the eight discourses concerning external factors are taught in the same way.

SUTRA 782. WHAT IS NOT DHARMA IS REGARDED AS DHARMA

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:

“There is wrong Dharma and there is right Dharma.^[39] Listen attentively and consider it well; I shall explain it for you. What are wrong Dharma and right Dharma? Wrong view is wrong Dharma; right view is right Dharma… up to wrong concentration being wrong Dharma and right concentration being right Dharma.”

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

As with Contrary to the Dharma and Conforming to the Dharma, so too with Contrary to the Vinaya and Conforming to the Vinaya, Unholy and Holy, Unwholesome Dharma and Wholesome Dharma, Dharma Not to Be Cultivated and Dharma to Be Cultivated, Inauspicious Dharma and Auspicious Dharma, Dark Dharma and Bright Dharma, Contrary to Meaning and Right Meaning, Inferior Dharma and Superior Dharma, Culpable Dharma and Blameless Dharma, Dharma to Be Abandoned and Dharma Not to Be Abandoned: each sutra was taught as above.

SUTRA 783. ABANDONING CRAVING[40]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Park at Kausambi. At that time, the Venerable Ananda was also staying there. Then a brahmin approached the Venerable Ananda, and they exchanged greetings and words of mutual encouragement. When they had finished exchanging greetings and words of mutual encouragement, he sat to one side and said to the Venerable Ananda:

“I have a question I would like to ask. Does the Venerable One have the leisure to give me an explanation?”

Ananda replied:

“Ask whatever you wish. If I know the answer, I shall reply.”

The brahmin asked:

“For what purpose does one go forth and practice the holy life under the ascetic Gautama?”

Ananda replied:

“Brahmin, it is for the sake of abandoning.”

He asked again:

“Abandoning what?”

Ananda replied:

“Abandoning sensual craving, abandoning anger, and abandoning delusion.”

He asked again:

“Venerable Ananda, is there a path or a course of practice by which sensual craving, anger, and delusion may be abandoned?”

Ananda replied:

“There is. It is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.”

The brahmin said:

“Venerable Ananda, excellent indeed is that path, excellent indeed is that course of practice. When cultivated and practiced extensively, it can abandon sensual craving, anger, and delusion.”

When the Venerable Ananda had taught this Dharma, the brahmin, having heard what the Venerable One said, rejoiced and expressed his approval. He then rose from his seat and departed.

As with abandoning craving, anger, and delusion, so too with disciplining craving, anger, and delusion and attaining nirvana; with becoming disenchanted and not reaching nirvana; with the meaning of an ascetic and the meaning of a brahmin; with liberation and the ending of suffering; and with reaching the ultimate end of suffering and rightly bringing suffering to an end: each sutra was taught as above.^[41]

SUTRA 784. WRONG AND RIGHT[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:

“There is the wrong and there is the right. Listen attentively and consider it well; I shall explain it for you. What is the wrong? It refers to wrong view… up to wrong concentration. What is the right? It refers to right view… up to right concentration.

“What is right view? It is the assertion that there is giving, there are invocations, there are sacrificial offerings,^[43] there are wholesome actions, there are unwholesome actions, there are the results of wholesome and unwholesome actions, there is this world, there is another world, there are father and mother, there are spontaneously born beings,^[44] and there are arhats who have gone well^[45] and practiced well,^[46] who directly know and personally realize this world and the other world, attaining and dwelling in that realization, declaring: ‘Birth for me has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’^[47]

“What is right intention? It refers to the intention of renunciation, the intention of non-anger, and the intention of harmlessness.^[48]

“What is right speech? It is abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, and abstaining from frivolous speech.

“What is right action? It is abstaining from killing, stealing, and sexual misconduct.

“What is right livelihood? It is obtaining robes, food and drink, bedding, and medicines in accordance with the Dharma, rather than contrary to the Dharma.

“What is right effort? It is aspiration, diligence, endeavor, liberation, energetic striving, capability, and constant practice without retreating.

“What is right mindfulness? It is recollection that is neither deceptive nor false and that remains continually in accord with the truth.

“What is right concentration? It is dwelling with the mind undistracted, firmly gathered and sustained, tranquil, unified, and rightly concentrated.”

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

SUTRA 785. DETAILED EXPOSITION OF THE NOBLE EIGHTFOLD PATH^[49]

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:

It was as stated above, but with certain differences.

“What is right view? Right view is of two kinds: there is mundane right view, which is subject to outflows, involves clinging,^[50] and turns toward a fortunate realm;^[51] and there is the supramundane right view of the noble ones, which is free from outflows and without clinging, truly ends suffering, and leads toward liberation from suffering.^[52]

“What is mundane right view that is subject to outflows, involves clinging, and turns toward a fortunate realm? It is when a person sees that there is giving, there are invocations… up to knowing that there are arhats in the world who will not be reborn in a future existence.^[53] This is called mundane right view belonging to the world, subject to outflows, involving clinging, and turning toward a fortunate realm.

“What is the supramundane right view of the noble ones, which is free from outflows and without clinging, truly ends suffering, and leads toward liberation from suffering? A noble disciple contemplates suffering in relation to Suffering; in relation to its Origin, Cessation, and the Path, he contemplates the Path. In association with contemplation free from outflows, he selects, distinguishes, investigates, directly knows, exercises discerning wisdom, observes, and clearly comprehends the Dharma. This is called the supramundane right view of the noble ones, free from outflows and without clinging, which rightly brings suffering to an end and turns toward liberation from suffering.

“What is right intention? Right intention is of two kinds: there is mundane right intention, which is subject to outflows, involves clinging, and turns toward a fortunate realm; and there is the supramundane right intention of the noble ones, which is free from outflows and without clinging, rightly brings suffering to an end, and turns toward liberation from suffering.

“What is mundane right intention that is subject to outflows, involves clinging, and turns toward a fortunate realm? It is the discerning intention of renunciation, the discerning intention of non-anger, and the discerning intention of harmlessness. This is called mundane right intention, subject to outflows, involving clinging, and turning toward a fortunate realm.

“What is the supramundane right intention of the noble ones, which is free from outflows and without clinging, rightly brings suffering to an end, and turns toward liberation from suffering? A noble disciple contemplates suffering in relation to Suffering; in relation to its Origin, Cessation, and the Path, he contemplates the Path. The mental factors associated with contemplation free from outflows distinguish, determine for themselves, understand through intention, deliberate, and establish a basis. This is called the supramundane right intention of the noble ones, free from outflows and without clinging, which rightly brings suffering to an end and turns toward liberation from suffering.

“What is right speech? Right speech is of two kinds: there is mundane right speech, which is subject to outflows, involves clinging, and turns toward a fortunate realm; and there is the supramundane right speech of the noble ones, which is free from outflows and without clinging, rightly brings suffering to an end, and turns toward liberation from suffering.

“What is mundane right speech that is subject to outflows, involves clinging, and leads toward a fortunate destination? It is correct speech that abstains from false speech, divisive speech, harsh speech, and frivolous speech. This is called mundane right speech, subject to outflows, involving clinging, and leading toward a fortunate destination.

“What is the right speech of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering? A noble disciple contemplates suffering with regard to Suffering; with regard to Origination, Cessation, and the Path, he contemplates the Path. Apart from wrong livelihood, he calls to mind the abandonment of the four evil verbal actions and other evil verbal actions, and abstains from those evil actions.

Undefiled, withdrawn, and unattached, he firmly maintains restraint and does not transgress; he does not exceed the proper time or overstep the bounds. This is called the right speech of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right action? Right action is of two kinds: there is right action that is mundane, defiled, subject to grasping, and turns toward a favorable realm; and there is the right action of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right action that is mundane, defiled, subject to grasping, and turns toward a favorable realm? It is abstaining from killing, stealing, and sexual misconduct. This is called right action that is mundane, defiled, subject to grasping, and turns toward a favorable realm.

“What is the right action of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering? A noble disciple contemplates suffering with regard to Suffering; with regard to Origination, Cessation, and the Path, he contemplates the Path. Apart from wrong livelihood, he calls to mind the three evil bodily actions and other kinds of evil bodily action. Undefiled, withdrawn, and unattached, he firmly maintains restraint and does not transgress; he does not exceed the proper time or overstep the bounds. This is called right action that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right livelihood? Right livelihood is of two kinds: there is right livelihood that is mundane, defiled, subject to grasping, and turns toward a favorable realm; and there is the right livelihood of the noble ones that is supramundane, undefiled, free from grasping, truly ends suffering, and turns toward liberation from suffering.

“What is right livelihood that is mundane, defiled, subject to grasping, and turns toward a favorable realm? It is seeking robes, food, lodging, and medicine for illness in accordance with the Dharma, and not contrary to the Dharma. This is called right livelihood that is mundane, defiled, subject to grasping, and turns toward a favorable realm.

“What is the right livelihood of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering? A noble disciple contemplates suffering with regard to Suffering; with regard to Origination, Cessation, and the Path, he contemplates the Path. Regarding the various forms of wrong livelihood, he is undefiled, takes no delight in attachment or rigid clinging, maintains restraint without transgression, and neither exceeds the proper time nor oversteps the bounds. This is called the right livelihood of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right effort? Right effort is of two kinds: there is right effort that is mundane, defiled, subject to grasping, and turns toward a favorable realm; and there is the right effort of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right effort that is mundane, defiled, subject to grasping, and turns toward a favorable realm? It is aspiration, diligence, transcendent effort, firm establishment, the capacity to act, energetic striving, gathering and sustaining the qualities of mind, and never ceasing. This is called right effort that is mundane, defiled, subject to grasping, and turns toward a favorable realm.

“What is the right effort of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering? A noble disciple contemplates suffering with regard to Suffering; with regard to Origination, Cessation, and the Path, he contemplates the Path. The qualities of his mind are associated with undefiled recollection, aspiration, diligence, transcendent effort, firm establishment, the capacity to act, energetic striving, gathering and sustaining the qualities of mind, and never ceasing. This is called the right effort of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right mindfulness? Right mindfulness is of two kinds: there is right mindfulness that is mundane, defiled, subject to grasping, and turns toward a favorable realm; and there is the right mindfulness of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right mindfulness that is mundane, defiled, subject to grasping, and leads toward a favorable path? It is mindfulness, continuous mindfulness, repeated mindfulness, or recollection, without forgetfulness or impairment. This is called right mindfulness that is mundane, defiled, subject to grasping, and leads toward a favorable path.

“What is the right mindfulness of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering? A noble disciple contemplates suffering with regard to Suffering; with regard to Origination, Cessation, and the Path, he contemplates the Path. The qualities of his mind are associated with undefiled contemplation: mindfulness, continuous mindfulness, repeated mindfulness, or recollection, without forgetfulness or impairment. This is called the right mindfulness of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right concentration? Right concentration is of two kinds: there is right concentration that is mundane, defiled, subject to grasping, and turns toward a favorable realm; and there is the right concentration of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.

“What is right concentration that is mundane, defiled, subject to grasping, and leads toward a favorable path? The mind abides without confusion or agitation; it is collected, serenely stilled, rightly concentrated, and unified. This is called right concentration that is mundane, defiled, subject to grasping, and leads toward a favorable path.

“What is the right concentration of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering? A noble disciple contemplates suffering with regard to Suffering; with regard to Origination, Cessation, and the Path, he contemplates the Path. The qualities of his mind are associated with undefiled contemplation; the mind abides without confusion or distraction, is collected, serenely stilled, rightly concentrated, and unified. This is called the right concentration of the noble ones that is supramundane, undefiled, free from grasping, truly brings suffering to an end, and turns toward liberation from suffering.”

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

SUTRA 786. INCLINING TOWARD THE WRONG[54]

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:

“If a bhikkhu’s mind inclines toward the wrong, it runs contrary to the Dharma and takes no delight in the Dharma^[55]. If it inclines toward the right, it does not run contrary to the Dharma, and the mind delights in the Dharma. What constitutes the wrong? Wrong view… through wrong concentration. What constitutes the right? Right view… through right concentration.”

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

SUTRA 787. WRONG VIEW AND RIGHT VIEW (1)[56]

Thus have I heard:

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

“To incline toward the wrong is to run contrary to the Dharma and take no delight in the Dharma. To incline toward the right is to delight in the Dharma and not run contrary to the Dharma^[57].”

“What is it to follow what is wrong, contrary to the Dharma and not delighting in the Dharma? For a person of wrong view, bodily action accords with that view, and verbal action accords with that view; whether thought, desire, aspiration, or conduct, all these things accordingly lead to results that are unlovable, undesirable, and disagreeable. Why is this? Because that view is evil, namely, wrong view. From wrong view arise wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. This is called following what is wrong, contrary to the Dharma and not delighting in the Dharma.

“What is it to follow what is right, delighting in the Dharma and not contrary to the Dharma? For a person of right view, bodily action accords with that view, as do verbal action, thought, desire, aspiration, and conduct; all these things accordingly lead to results that are lovable, desirable, and agreeable. Why is this? Because the view is right, namely, right view. From right view arise right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called following what is right, delighting in the Dharma and not contrary to the Dharma.”

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

SUTRA 788. WRONG VIEW AND RIGHT VIEW (2)[58]

Thus have I heard:

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

“To follow what is wrong is to be contrary to the Dharma and not delight in the Dharma. To follow what is right is to delight in the Dharma and not be contrary to the Dharma^[59].

“What is it to follow what is wrong, contrary to the Dharma and not delighting in the Dharma? For a person of wrong view, bodily action accords with that view, and verbal action accords with that view; whether thought, desire, aspiration, or conduct, all these things accordingly lead to results that are unlovable, undesirable, and disagreeable. Why is this?

Because that view is evil, namely, wrong view. From wrong view arise wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. It is like placing a seed that bears bitter fruit in the soil and then, at the proper times, cultivating and watering it: the flavors imparted by the earth, water, sunlight, and wind all become bitter.

Why is this? Because the seed is bitter. So too, for a person of wrong view, bodily action accords with that view, and verbal action accords with that view; whether thought, desire, aspiration, or conduct, all these things accordingly lead to results that are unlovable, undesirable, and disagreeable.

Why is this? Because that view is evil, namely, wrong view. From wrong view arise wrong intention, and so on through wrong concentration.

This is called following what is wrong, contrary to the Dharma and not delighting in the Dharma.

“What is it to follow what is right, delighting in the Dharma and not contrary to the Dharma? For a person of right view, bodily action accords with that view, as do verbal action, thought, desire, aspiration, and conduct; all these things accordingly lead to results that are lovable, desirable, and agreeable. Why is this?

Because that view is wholesome, namely, right view. From right view arise right intention, and so on through right concentration. It is like placing seeds of sweet sugarcane, wheat, or grapes in the soil and then, at the proper times, cultivating and watering them: when they encounter the flavors imparted by the earth, water, sunlight, and wind, all these flavors also become delicious and sweet.

Why is this? Because the seeds are sweet. So too, for a person of right view, bodily action accords with that view, as do verbal action, thought, desire, aspiration, and conduct; all these things accordingly lead to results that are lovable, desirable, and agreeable.

Why is this? Because that view is wholesome, namely, right view. From right view arise right intention, and so on through right concentration.

This is called following what is right, delighting in the Dharma and not contrary to the Dharma.”

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

As in the three preceding sutras, the mundane and supramundane are also explained in the same way, and the following verse is spoken:

One should not draw near to evil teachings,

Nor should one act heedlessly;

One should not cultivate wrong views,

And thus increase worldly existence.

Suppose that in the world

A person’s right view becomes predominant;

Though a hundred thousand years may pass,

That person will certainly not enter an evil destination.

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

SUTRA 789. SANH VAN

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 brahmin Sanh Van came to the Buddha, bowed his head at the Buddha’s feet, and exchanged courteous greetings with the Blessed One. He then sat to one side and said to the Buddha:

“Venerable Gautama, what is called right view? What is right view?”

The Buddha told the brahmin:

“There are two kinds of right view: there is mundane right view, which is tainted, subject to clinging, and leads toward a good destination; and there is the supramundane right view of the noble ones, which is untainted, free from clinging, truly brings suffering to an end, and leads toward liberation from suffering.

“What is the right view that is tainted, subject to clinging, and leads toward a good destination? It is when a person sees that there is giving, that there are invocations and offerings… and so on, through knowing that there are arhats in the world who will not be reborn in a future life^[60]. Brahmin, this is called mundane right view belonging to the world, tainted, subject to clinging, and leading toward a good destination.

“Brahmin, what is the supramundane right view of the noble ones, which is untainted, free from clinging, truly brings suffering to an end, and leads toward liberation from suffering? A noble disciple contemplates suffering with regard to Suffering; with regard to its Origin, Cessation, and the Path, he contemplates the Path, in conjunction with untainted contemplation. With regard to phenomena, he selects, discerns, investigates, comprehends, wisely understands, examines, and clearly realizes them. This is called the supramundane right view of the noble ones, which is untainted, free from clinging, rightly brings suffering to complete cessation, and leads toward liberation from suffering.”

After the Buddha had spoken this discourse, the brahmin Sanh Van, having heard what the Buddha taught, rejoiced and expressed his approval. He then rose from his seat and departed.

As with Right View, so too with Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration: each sutra is explained as above.

SUTRA 790. WRONG VIEW (1)

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:

“There are what is wrong and the wrong path; there are what is right and the right path. Listen attentively and reflect carefully; I shall explain them for you:

“What is wrong? It is hell, the animal realm, and the realm of hungry ghosts. What is the wrong path? It is wrong view… and so on through wrong concentration.

“What is right? It is the human realm, the heavenly realm, and nirvana. What is the right path? It is right view… and so on through right concentration.”

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

SUTRA 791. WRONG VIEW (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 bhiksus:

“There are what is wrong and the wrong path; there are what is right and the right path. Listen attentively and reflect carefully; I shall explain them for you:

“What is wrong? It is hell, the animal realm, and the realm of hungry ghosts. What is the wrong path? It is killing living beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness, ill will, and wrong view.”

“What is right? It is the human realm, the heavenly realm, and nirvana. What is the right path? It is abstaining from killing living beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness, ill will, and possessing right view.”

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

SUTRA 792. WRONG VIEW (3)

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:

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

“What is the path to an evil destination? It is killing one’s father, killing one’s mother, killing an arhat, causing a schism in the Sangha, and maliciously drawing blood from the body of a Buddha.” The remainder was stated as above.

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

SUTRA 793. WITH THE STREAM AND AGAINST THE STREAM

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 is a path that follows the stream and a path that goes against the stream. Listen carefully and reflect well; I shall explain them for you.

“What is the path that follows the stream? It is wrong view… through wrong concentration. What is the path that goes against the stream? It is right view… through right concentration.”

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

As with following the stream and going against the stream, so too with the path of regression and the path of advancement, the downward path and the upward path, together with the three sutras on the course of the path; these were also stated as above.

SUTRA 794. THE ASCETIC AND THE ASCETIC’S DHARMA[61]

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 is the ascetic and the brahmin’s Dharma. Listen carefully and reflect well; I shall explain them for you.

“What is the ascetic’s Dharma? It is the Noble Eightfold Path: from right view… through right concentration. Who is an ascetic? One who has accomplished this Dharma is called an ascetic.”

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

SUTRA 795. THE ASCETIC’S DHARMA AND THE MEANING OF ASCETICSHIP^[62]

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 the ascetic’s Dharma and the meaning of asceticship. What is the ascetic’s Dharma? It is the Noble Eightfold Path, from right view… through right concentration. What is the meaning of asceticship? Sensual desire has been forever eliminated; anger and delusion have been forever eliminated; all afflictions have been forever eradicated. This is called the meaning of asceticship.”

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

SUTRA 796. THE ASCETIC AND THE FRUITS OF ASCETICSHIP[63]

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 the ascetic’s Dharma and the fruits of asceticship. Listen carefully and reflect well; I shall explain them for you.

“What is the ascetic’s Dharma? It is the Noble Eightfold Path, from right view… through right concentration. What are the fruits of asceticship? 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, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

Notes:

^[1]. Yinshun’s Collated Edition, “13. The Connected Discourses on the Factors of the Noble Path,” comprises 114 sutras, numbered 968–1081 (Taisho sutras 748–800). The National Translation, volume 25, recitation 5. The subsequent Path Recitation, “5. The Connected Discourses on the Noble Path,” sutras numbered 12449–12558, is divided into two chapters: Chapter 1 comprises one hundred sutras and occupies the whole of volume 25; Chapter 2 comprises ten sutras at the beginning of volume 26. Most correspond to the Pāli S.45 Maggasaṃyutta. Taisho, volume 28, sutra no. 748. Pāli, 45.55 Yoniso.

^[2]. The Pāli text, S.45.55: ariyassa atthaṅgikassa maggassa uppādāya etaṃ pubbaṃgamaṃ etaṃ pubba-nimittaṃ yadidaṃ yonisomanasikārasampadā: before the Noble Eightfold Path arises, its precursor and prior sign is the accomplishment of wise attention.

^[3]. Pāli: yonisomanasikāra-sampannassetam bhikkhave bhikkhuno paṭikaṅkhaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati: a bhikkhu accomplished in wise attention may be expected to cultivate the Noble Eightfold Path.

^[4]. S.45.1 Āvijjā.

^[5]. S.45.24 Paṭipāda.

^[6]. Wrong conduct 邪事. Pāli: micchāpaṭipāda, wrongful practice.

^[7]. S.45.30 Uttiya (Uttika).

^[8]. Ca-ma 迦摩. The Pāli text: Uttiyo.

^[9]. S.45.7 Aññatara Bhikkhu.

^[10]. A-lê-sắt-tra 阿梨瑟吒. Pāli: Ariṭṭha.

^[11]. Deathless 甘露. Pāli: amata, immortality.

^[12]. Chinese: “designation of the dhatu” 界名說. Here, dhatu refers to the nirvana-dhatu. Pāli: nibbānadhātuyā adhivacanaṃ… amataṃ.

^[13]. Chinese: equal samadhi 等三昧, that is, right samadhi or right concentration. Pāli: sammāsamādhi.

^[14]. Chinese: foundation 基業. Pāli: kammaṭṭhāna, a subject of meditation.

^[15]. A.3.62 Bhaya.

^[16]. Chinese: the peril in which mother and child are helpless to save each other 無母子畏. Pāli: amātāputtika bhaya.

^[17]. Chinese: there is a path, there is a course 有道有跡. Pāli: atthi maggo, atthi paṭipādā.

^[18]. S.45.29 Vedanā.

^[19]. A.10.76 Abhabba.

^[20]. S.45.13 Sekho.

^[21]. Trainee 學, or one in higher training, referring to noble disciples below the fruit of arhatship. Pāli: sekha.

^[22]. S.45.51 Uppāda.

^[23]. S.45.16–17 Parisuddha.

^[24]. See Sutra 731.

^[25]. A.5.52 Rāsi.

^[26]. S.45.2 Upaḍḍham.

^[27]. Mountain Valley Monastery 山谷精舍; Pāli: Giribbaja. The Pāli text reads: Sakyesu vihārati nagarakaṃ nāma sakyānaṃ nigamo, dwelling among the Sakyans at Nagaraka, a town of the Sakyans.

^[28]. See Sutra 726.

^[29]. S.45.4 Brāhmaṇa.

^[30]. The brahmin Sanh Văn 生聞婆羅門. Pāli: Jānussoṇi-brāhmaṇa.

^[31]. S.45.21 Micchatta.

^[32]. S.45.34 Pāraṅgama.

^[33]. For the verse, see Dham.85–86.

^[34]. S.45.76, 83 Yonisa.

^[35]. Improper reflection 不正思惟. Pāli: ayoniso manasikāra, unwise attention.

^[36]. See Sutras 775, 776, and 777.

^[37]. S.45.77 Kalyāṇamitta.

^[38]. See Sutra 778.

^[39]. Chinese: non-Dharma and Dharma 非法, 是法.

^[40]. S.45.5 Kimattha.

^[41]. The summary contains ten sutras.

^[42]. S.45.21 Micchatta. Cf. S.45.8 Vibhaṅga.

^[43]. Chinese: giving, sacrifice, and offering 施, 說, 齋. Pāli: dinnaṃ, yiṭṭhaṃ, hutaṃ.

^[44]. Chinese: beings born 眾生生. Pāli: sattā opapātikā.

^[45]. Chinese: well-gone 善到. Pāli: sammaggatā, those who have rightly gone beyond the world.

^[46]. Chinese: well-directed 善向. Pāli: sammāpaṭipannā, those rightly directed toward nirvana.

^[47]. The Pāli text: katamā… sammādiṭṭhi? yaṃ… dukkhe ñānaṃ: What is right view? Knowledge of suffering…

^[48]. Pāli: katamo… sammāsaṅkappo? yo kho… nekkammasaṅkappo avyāpādasaṅkappo avihiṃsāsaṅkappo: What is right intention? The intention of renunciation, the intention of non-ill will, and the intention of harmlessness.

^[49]. Cf. M.117 Mahācattārīsakasutta. Cf. N026⁽¹⁸⁹⁾.

^[50]. Chinese: grasping 取; here, the Pāli is upadhi, the basis of existence or substratum of existence, that is, the support for rebirth.

^[51]. Cf. Pāli, M.111: atthi bhikkhave sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkhā: there is right view that is accompanied by influxes, pertains to meritorious action, and ripens in the basis of existence.

^[52]. Pāli: atthi bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā: there is right view that is noble, without influxes, supramundane, and a factor of the Path.

^[53]. See Sutra 784.

^[54]. A. 10.103 Micchatta.

^[55]. Pāli: micchattaṃ bhikkhave āgamma virādhanā hoti no ārādhanā, because one follows what is wrong, there is failure, not success.

^[56]. A. 10.104 Bīja.

^[57]. See Discourse 786.

^[58]. See Discourse 787.

^[59]. See Discourse 786.

^[60]. See Discourse 784.

^[61]. S. 45.36 Sāmañña.

^[62]. S. 45.36 Sāmañña.

^[63]. S. 45.35 Sāmañña.