雜阿含經
Chinese title:雜阿含經
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Edited and annotated by: Thích Tuệ Sỹ
SUTRA 797. THE DHARMA OF THE ŚRAMAṆA AND THE FRUITS OF THE ŚRAMAṆA[1]
Thus have I heard:
At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:
“There are the Dharma of the śramaṇa[2] and the fruits of the śramaṇa[3]. Listen carefully and reflect well; I shall explain them to you.
“What is the Dharma of the śramaṇa? It is the Noble Eightfold Path, from right view… through right concentration. What are the fruits of the śramaṇa? They are the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.
“What is the fruit of stream-entry? It is the eradication of the three fetters. What is the fruit of once-returning? It is the eradication of the three fetters, with greed, hatred, and delusion attenuated. What is the fruit of non-returning? It is the complete eradication of the five lower fetters. What is the fruit of arhatship? It is the permanent eradication of greed, hatred, and delusion, and the permanent eradication of every kind of affliction.”
After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 798. THE DHARMA OF THE ŚRAMAṆA AND THE MEANING OF THE ŚRAMAṆA[4]
Thus have I heard:
At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:
“There are the Dharma of the śramaṇa, the śramaṇa, and the meaning of the śramaṇa[5]. Listen carefully and reflect well; I shall explain them to you.
“What is the Dharma of the śramaṇa? It is the Noble Eightfold Path, from right view… through right concentration. Who is a śramaṇa? One who has accomplished this Dharma of the śramaṇa. What is the meaning of the śramaṇa? It is the permanent eradication of sensual greed, anger, and delusion, and the permanent eradication of all afflictions.”
After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 799. THE FRUITS OF THE ŚRAMAṆA
Thus have I heard:
At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:
It was as stated above, but with a few differences.
“There are the fruits of the śramaṇa. What are the fruits of the śramaṇa? 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 800. BRĀHMAṆA[6]
Likewise, the Dharma of the brāhmaṇa, the brāhmaṇa, the meaning of the brāhmaṇa, and the fruits of the brāhmaṇa; the Dharma of the holy life, the practitioner of the holy life, the meaning of the holy life, and the fruits of the holy life—all were taught as above.
SUTRA 801. FIVE DHARMAS[7]
Thus have I heard:
At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:
“There are five dharmas that bring great benefit to the cultivation of mindfulness of An-na-ban-na. What are the five? One dwells restrained by the discipline of the Prātimokṣa, complete in proper conduct and deportment; one regards even subtle offenses with fear and undertakes the precepts of training. This is called the first dharma that brings great benefit to the cultivation of mindfulness of An-na-ban-na.
“Furthermore, a bhikkhu has few desires, few affairs, and few duties. This is the second dharma that brings great benefit to the cultivation of mindfulness of An-na-ban-na.
“Furthermore, a bhikkhu knows the proper measure in eating and drinking, taking neither too little nor too much. He does not give rise to craving on account of food and drink, but constantly applies himself diligently to contemplation. This is the third dharma that brings great benefit to the cultivation of mindfulness of An-na-ban-na.
“Furthermore, during the first and last watches of the night, a bhikkhu does not indulge in sleep and rest, but constantly applies himself diligently to contemplation. This is the fourth dharma that brings great benefit to the cultivation of mindfulness of An-na-ban-na.
“Furthermore, a bhikkhu dwells in a secluded forest, far removed from noisy places. This is the fifth dharma that brings great benefit to the cultivation of mindfulness of An-na-ban-na.”
After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 802. MINDFULNESS OF AN-NA-BAN-NA (2)
Thus have I heard:
At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:
“One should cultivate mindfulness of An-na-ban-na. If a bhikkhu cultivates mindfulness of An-na-ban-na and cultivates it extensively, the bodily processes and mental processes become tranquil; with applied thought and sustained thought, he attains serenity, singleness, clear perception, and complete cultivation.”
After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 803. MINDFULNESS OF AN-NA-BAN-NA (3)[8]
Thus have I heard:
At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:
“Cultivate mindfulness of An-na-ban-na. If a bhikkhu cultivates mindfulness of An-na-ban-na and cultivates it extensively, the bodily processes and mental processes become tranquil; with applied thought and sustained thought, he attains serenity, singleness, clear perception, and complete cultivation. How does one cultivate mindfulness of An-na-ban-na and cultivate it extensively, so that the bodily processes and mental processes become tranquil and, with applied thought and sustained thought, one attains serenity, singleness, clear perception, and complete cultivation?
A bhikkhu dwells in dependence upon a village, town, or city. Early in the morning, he puts on his robe, takes his bowl, and enters the village to seek alms. He should carefully guard his body, protect the sense faculties, and skillfully bind and establish his mind.
Having finished seeking alms, he returns to his dwelling, puts away his robe and bowl, and washes his feet. He then enters a forest, a secluded chamber, the shade of a tree, or an open place; he sits upright, establishes mindfulness before him, cuts off all worldly craving, and abides purified and free from sensual desire. He abandons anger, sloth and torpor, restlessness and remorse, and doubt; he passes beyond all uncertainties, and his mind becomes resolute regarding wholesome dharmas.
He withdraws from the five hindrances, which afflict the mind, weaken the power of wisdom, constitute obstructions, and do not lead toward nirvana.
“Mindful of breathing in[9], establishing mindfulness, he should train well. Mindful of breathing out[10], establishing mindfulness, he should train well. Breathing long[11], breathing short[12].
Experiencing and knowing the whole body while breathing in, breathing in throughout the whole body, he should train well[13]; experiencing and knowing the whole body while breathing out, breathing out throughout the whole body, he should train well. Clearly knowing the complete calming of all bodily formations while breathing in[14], breathing in with all bodily formations calmed, he should train well; clearly knowing the complete calming of all bodily formations while breathing out, breathing in with all bodily formations calmed, he should train well.
Clearly knowing joy, clearly knowing pleasure, clearly knowing mental formations[15], clearly knowing the calming of mental formations while breathing in, breathing in with mental formations calmed, he should train well[16]. Clearly knowing the calming of mental formations while breathing out, breathing out with mental formations calmed, he should train well. Clearly knowing the mind, clearly knowing the gladdened mind, clearly knowing the concentrated mind, clearly knowing the liberated mind while breathing in[17], breathing in with the mind liberated, he should train well.
Clearly knowing the liberated mind while breathing out, breathing out with the mind liberated, he should train well. Contemplating impermanence, contemplating abandonment, contemplating dispassion, and contemplating cessation[18] while breathing in, breathing in while contemplating cessation, he should train well. Contemplating cessation while breathing out, breathing out while contemplating cessation, he should train well.
This is called the cultivation of mindfulness of An-na-ban-na, whereby the bodily processes and mental processes become tranquil and, with applied thought and sustained thought, one attains serenity, singleness, clear perception, and complete cultivation.”
After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
SUTRA 804. ABANDONING PERCEPTION AND THOUGHT[19]
Thus have I heard:
At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One addressed the bhikkhus:
“Practice mindfulness of breathing. By cultivating mindfulness of breathing and cultivating it often, you will abandon all discursive thoughts. How does one cultivate mindfulness of breathing and cultivate it often so as to abandon all discursive thoughts? A bhikkhu who dwells dependent upon a village or town—as explained fully above… up to and including training well in contemplating cessation while breathing out. This is called cultivating mindfulness of breathing and cultivating it often so as to abandon all discursive thoughts.”
After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.
As with abandoning discursive thoughts, so too with being unshaken, attaining great fruit and great benefit; likewise with attaining the deathless, the consummation of the deathless, and attaining the two fruits, the four fruits, and the seven fruits: each discourse is spoken as above.[20]
DISCOURSE 805. A-LÊ-SẮT-TRA[21]
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Blessed One addressed the bhikkhus:
“Do you cultivate the mindfulness of breathing that I have taught?”
At that time, a bhikkhu named A-lê-sắt-tra, who was seated among the assembly, rose from his seat, adjusted his robes, paid homage to the Buddha, knelt with his right knee on the ground, placed his palms together, and said to the Buddha:
“Blessed One, I have cultivated the mindfulness of breathing taught by the Blessed One.”
The Buddha said to the bhikkhu A-lê-sắt-tra:
“How do you cultivate the mindfulness of breathing that I have taught?”
The bhikkhu said to the Buddha:
“With regard to past formations, I feel no regret; with regard to future formations, I give rise to no delight; and with regard to present formations, I give rise to no attachment. I properly and completely eliminate perceptions of inner and outer obstruction.[22] In this way, I have cultivated the mindfulness of breathing taught by the Blessed One.”
The Buddha said to the bhikkhu A-lê-sắt-tra:
“You have indeed practiced the mindfulness of breathing that I taught; it is not that you have failed to practice it. Nevertheless, bhikkhu, there is a cultivation of mindfulness of breathing more subtle and more excellent than the one you practice. What is the mindfulness of breathing that is more subtle and more excellent than the mindfulness of breathing you cultivate? A bhikkhu dwells dependent upon a village or town, as explained above… up to and including training well in contemplating cessation while breathing out. Bhikkhu A-lê-sắt-tra, this is called the mindfulness of breathing that is more subtle and more excellent than the mindfulness of breathing you cultivate.”
After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 806. KẾ-TÂN-NA[23]
Thus have I heard:
At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. That day, early in the morning, the Blessed One put on his robe, took his bowl, and entered the city of Rājagṛha to seek alms. After eating, he returned to the monastery, put away his robe and bowl, washed his feet, took his sitting mat, and entered the Andha Grove, where he sat beneath the shade of a tree for daytime meditation.
At that time, early in the morning, Venerable Kế-tân-na also put on his robe, took his bowl, and entered the city of Rājagṛha to seek alms. Afterward, he returned, put away his robe and bowl, washed his feet, took his sitting mat, and entered the Andha Grove. Not far from the Buddha, he sat beneath the shade of a tree in meditation, his body upright and unmoving, his body and mind straight and composed, contemplating the sublime.
That afternoon, many bhikkhus emerged from meditation and went to the Buddha. They bowed their heads at the Buddha’s feet and then withdrew to sit to one side. The Buddha said to the bhikkhus:
“Do you see Venerable Kế-tân-na? Not far from me, he sits upright and dignified, his body and mind unmoving, abiding in a sublime abiding.[24]”
The bhikkhus said to the Buddha:
“We often see this venerable one sitting upright and dignified, his body well restrained, neither wavering nor moving, his mind intent upon the sublime.”
The Buddha said to the bhikkhus:
“If a bhikkhu cultivates samādhi so that his body and mind are settled, neither wavering nor moving, and he abides in the sublime, then that bhikkhu will attain this samādhi without strenuous effort, obtaining it at will.”
The bhikkhus said to the Buddha:
“What samādhi, when attained by a bhikkhu, causes his body and mind to remain unmoving and established in a sublime abiding?”
The Buddha said to the bhikkhus:
“If a bhikkhu dwells dependent upon a village, puts on his robe and takes his bowl early in the morning, enters the village to seek alms, and, after eating, returns to the monastery and puts away his robe and bowl; then, after washing his feet, he enters the forest or an empty room or an open place, sits down, establishes mindfulness, and contemplates… up to and including training well in contemplating cessation while breathing out. This is called the samādhi whereby a bhikkhu, sitting in dignity and contemplating, has his body and mind remain unmoving and becomes established in a sublime abiding.”
After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 807. NHẤT-XA-NĂNG-GIÀ-LA[25]
Thus have I heard:
At one time, the Buddha was staying in the Nhất-xa-năng-già-la Grove.[26] At that time, the Blessed One addressed the bhikkhus:
“I wish to sit in meditation for two months. The bhikkhus should not come and go, except for the bhikkhu who brings food and on the observance day.”
After the Blessed One had spoken these words, he remained there for two months[27] in seated meditation. No bhikkhu dared to come and go, except when bringing food and on the observance day.
At that time, after completing two months of seated meditation, he emerged from meditation and sat before the Sangha of bhikkhus. He addressed the bhikkhus:
“If wanderers of other paths should come and ask you, ‘In what meditation did the ascetic Gautama dwell during those two months?’ you should answer, ‘During those two months, the Tathagata abided in meditative contemplation through mindfulness of breathing.’ Why is that? Throughout those two months, I constantly abided, contemplating and frequently dwelling in mindfulness of breathing. When breathing in, I knew in accordance with reality that I was mindful of breathing in; when breathing out, I knew in accordance with reality that I was mindful of breathing out, whether the breath was long or short.
Experiencing the whole body, I knew in accordance with reality that I was mindful of breathing in; experiencing the whole body, I knew in accordance with reality that I was mindful of breathing out. Calming the bodily formation, I knew in accordance with reality that I was mindful of breathing in;… up to and including cessation, I knew in accordance with reality while breathing out. Having known this, I then thought to myself, ‘There still remains coarse contemplation in this abiding.
Now, having brought this contemplation to an end, I shall further cultivate other, subtler practices and abide in them.’
“Then, having brought coarse contemplation to an end, I entered subtle contemplation and frequently abided therein. At that time, three devas of exceedingly wondrous appearance came to where I was early in the morning. One deva said, ‘The time has come for the ascetic Gautama.[28]’ Another deva said, ‘The time has not come, but it is about to come.’ The third deva said, ‘The time has neither come nor is it about to come; rather, this is an abiding in cultivation. This is the peaceful cessation of an arhat.’[29]”
The Buddha said to the bhikkhus:
“If one were to speak rightly of the noble abiding,[30] the divine abiding,[31] the Brahmā abiding,[32] the trainee’s abiding,[33] the adept’s abiding,[34] the Tathagata’s abiding,[35] and the abiding in bliss here and now[36] of noble adepts—which trainees who have not yet attained will attain, which they have not yet reached they will reach, and which they have not yet realized they will realize—one would be speaking of mindfulness of breathing. This is right speech. Why is that? Because mindfulness of breathing is the noble abiding, the divine abiding, the Brahmā abiding… up to and including the adept’s abiding in bliss here and now.”
After the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 808. CA-MA[37]
Thus have I heard:
At one time, the Buddha was staying in the Nigrodha Grove at Kapilavastu[38]. At that time, Mahānāma of the Śākya clan[39] went to the Venerable Bhikkhu Kāma[40], bowed at Bhikkhu Kāma’s feet, and sat to one side. He then said to Bhikkhu Kāma:
“Venerable Kāma, is the abiding of a trainee[41] the same as the abiding of the Tathagata[42]? Or is the abiding of a trainee one thing and the abiding of the Tathagata another?”
Bhikkhu Kāma replied:
“Mahānāma, the abiding of a trainee is one thing, and the abiding of the Tathagata is another. Mahānāma, a trainee frequently abides after abandoning the five hindrances[43]. As for the Tathagata’s abiding, the five hindrances have been abandoned and fully comprehended; their roots have been severed like the crown of a tāla palm, so that they will never grow again and are destined not to arise in the future.
“At one time, the Blessed One was staying in the Icchānaṅgala Grove[44]. The Blessed One then told the bhikkhus: ‘I wish to sit in meditation in this Icchānaṅgala Grove for two months[45]. You bhikkhus should not come and go, except for the bhikkhu who brings food and on the observance day.’ This should be related in full as before… up to the pleasant abiding here and now of one beyond training. Mahānāma, for this reason one should know that the abiding of a trainee is one thing, and the abiding of the Tathagata is another.”
After Mahānāma of the Śākya clan heard what Bhikkhu Kāma had said, he rejoiced, rose from his seat, and departed.
SUTRA 809. VAJRA[46]
Thus have I heard:
At one time, the Buddha was staying in the Sāla Grove beside the Vaggumudā River, near Vajra Village[47]. At that time, the Blessed One taught the bhikkhus the contemplation of impurity and praised the contemplation of impurity, saying:
“Bhikkhus, you should cultivate the contemplation of impurity. When the contemplation of impurity is cultivated extensively, it brings great fruit and great benefit.”
After cultivating the contemplation of impurity, the bhikkhus became intensely disgusted with and fearful of this body. Some killed themselves with knives, some drank poison, some hanged themselves with ropes, some threw themselves from cliffs, and some asked other bhikkhus to kill them.
One bhikkhu became utterly disenchanted with foul impurity[48]. He therefore went to the son of a brahmin named Migalaṇḍika[49] and said to him:
“Good sir! Please do me the kindness of killing me. I shall give you my robes and bowl.”
The brahmin’s son Migalaṇḍika then killed that bhikkhu and took his knife to the bank of the Vaggumudā River[50] to wash it. At that moment, a māra-deity in midair praised the brahmin’s son Migalaṇḍika, saying:
“Excellent! Excellent! Good sir, you have acquired immeasurable merit. You are able to bring virtuous and disciplined Śākya ascetics across who have not yet crossed over, liberate those not yet liberated, give rest to those who have not yet found rest, and bring to nirvana those who have not yet attained nirvana. Their robes, bowls, miscellaneous possessions, and all their provisions belong to you.”
After the brahmin’s son Migalaṇḍika heard this praise, his evil wrong view grew stronger. He thought: ‘Today I have truly created great merit. I have brought virtuous and disciplined Śākya ascetics across who had not yet crossed over, liberated those not yet liberated, given rest to those who had not yet found rest, and brought to nirvana those who had not yet attained nirvana. Their robes, bowls, miscellaneous possessions, and all their provisions belong to me.’ Having thought this, he took a sharp knife in his hand and went among the dwellings, walking paths, private rooms, and meditation chambers. Whenever he encountered bhikkhus, he said:
“Which virtuous and disciplined bhikkhus are there? I can bring across those who have not yet crossed over, liberate those not yet liberated, give rest to those who have not yet found rest, and bring to nirvana those who have not yet attained nirvana.”
At that time, the bhikkhus who had become disgusted with and fearful of this body all came out of their rooms and said to the brahmin’s son Migalaṇḍika:
“I have not yet crossed over; you should bring me across. I have not yet been liberated; you should liberate me. I have not yet found rest; you should give me rest. I have not yet attained nirvana; you should bring me to nirvana.” The brahmin’s son Migalaṇḍika then killed that bhikkhu with his sharp knife. Proceeding from one to the next, he killed as many as sixty people.
Then, on the fifteenth day, at the recitation of the precepts, the Blessed One sat before the great assembly and asked the Venerable Ānanda:
“For what reason have the bhikkhus become increasingly few, continually diminished, and nearly disappeared in this way?”
Ānanda said to the Buddha:
“The Blessed One taught the bhikkhus to cultivate the contemplation of impurity and praised the contemplation of impurity. When the bhikkhus cultivated the contemplation of impurity, they became disgusted with and fearful of this body. This should be related in full… up to the killing of sixty bhikkhus. Blessed One, for this reason the bhikkhus have become increasingly few, continually diminished, and nearly disappeared. I beseech the Blessed One to teach another Dharma so that, after hearing it, the bhikkhus may diligently cultivate wisdom, joyfully receive the true Dharma, and dwell happily in the true Dharma.”
The Buddha told Ānanda:
“Therefore, I shall now progressively teach a subtle abiding that accords with and awakens understanding, causing evil and unwholesome states, whether already arisen or not yet arisen, to subside swiftly. It is like a heavy rain that causes dust, whether already raised or not yet raised, to settle. In the same way, when a bhikkhu cultivates and abides in this subtle abiding, he can cause evil and unwholesome states, whether already arisen or not yet arisen, to subside.
“Ānanda, what is the subtle abiding that accords with and awakens understanding, causing evil and unwholesome states, whether already arisen or not yet arisen, to subside? It is abiding in mindfulness of ānāpāna.”
Ānanda said to the Buddha:
“How should mindfulness of ānāpāna be cultivated and made one’s abiding so that, by thereby awakening understanding, evil and unwholesome states, whether already arisen or not yet arisen, may be brought to cessation?”
The Buddha told Ānanda:
“If a bhikkhu dwells in dependence upon a village, as previously related in full… up to training well in contemplating cessation when mindfully breathing out.”
After the Buddha had spoken this sutra, the Venerable Ānanda heard what the Buddha had taught, rejoiced, and respectfully practiced it.
SUTRA 810. ĀNANDA[51]
Thus have I heard:
At one time, the Buddha was staying in the Sāla Grove beside the Vaggumudā River, near Vajra Village. At that time, the Venerable Ānanda was alone in a secluded place, meditating and reflecting. He thought: ‘Is there one Dharma which, when cultivated and extensively cultivated, brings four Dharmas to fulfillment; when those four Dharmas have been fulfilled, brings seven Dharmas to fulfillment; and when those seven Dharmas have been fulfilled, brings two Dharmas to fulfillment?’
After emerging from tranquil meditation, the Venerable Ānanda went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He said to the Buddha:
“When I was alone in a secluded place, meditating and reflecting, I thought: ‘Is there one Dharma which, when cultivated and extensively cultivated, brings four Dharmas to fulfillment; when those four Dharmas have been fulfilled, brings seven Dharmas to fulfillment; and when those seven Dharmas have been fulfilled, brings two Dharmas to fulfillment?’”
The Buddha told Ānanda:
“There is one Dharma which, when cultivated and extensively cultivated,… up to brings two Dharmas to fulfillment. What is that one Dharma? It is mindfulness of ānāpāna. When cultivated and extensively cultivated, it can bring the four foundations of mindfulness to fulfillment. When the four foundations of mindfulness have been fulfilled, the seven factors of awakening are fulfilled. When the seven factors of awakening have been fulfilled, knowledge and liberation[52] are fulfilled.
“How does the cultivation of mindfulness of ānāpāna bring the four foundations of mindfulness to fulfillment? A bhikkhu dwells in dependence upon a village… up to training well in contemplating cessation when mindfully breathing out.”
“Ananda, thus, when a noble disciple is mindful of breathing in, he trains in being mindful of breathing in; when mindful of breathing out, he trains in being mindful of breathing out, whether long or short. Experiencing the whole bodily formation, when mindful of breathing in, he trains in being mindful of breathing in; when mindful of breathing out, he trains in being mindful of breathing out. Calming the bodily formation, when mindful of breathing in, he trains in calming the bodily formation while mindful of breathing in; calming the bodily formation, when mindful of breathing out, he trains in calming the bodily formation while mindful of breathing out.
At that time, the noble disciple abides in right mindfulness, contemplating the body in the body. If there is anything other than the body[53], he likewise contemplates it in accordance with its similarity to the body.
“If at some time the noble disciple experiences rapture, experiences pleasure, experiences the mental formation, and experiences the calming of the mental formation, then, when mindful of breathing in, he trains in calming the mental formation while mindful of breathing in; when mindful of breathing out, he trains in calming the mental formation while mindful of breathing out. At that time, the noble disciple abides in right mindfulness, contemplating feeling in feelings. If there is anything other than feeling, he likewise contemplates it in accordance with its similarity to feeling[54].
“If at some time the noble disciple experiences the mind, experiences the gladdened mind, the concentrated mind, and the liberated mind, then, when mindful of breathing in, he trains in experiencing the liberated mind while mindful of breathing in. When mindful of breathing out with a liberated mind, he trains in experiencing the liberated mind while mindful of breathing out. At that time, the noble disciple abides in right mindfulness, contemplating mind in mind. If there is another state of mind, he likewise contemplates it in accordance with its similarity to mind.
“If at some time the noble disciple contemplates impermanence, abandoning, dispassion, and cessation, he trains in abiding in the contemplation of impermanence, abandoning, dispassion, and cessation. At that time, the noble disciple abides in right mindfulness, contemplating dharmas in dharmas. If there is another dharma, he likewise contemplates it in accordance with its similarity to dharmas. This is called cultivating mindfulness of anapana, whereby the four establishments of mindfulness are fulfilled.”
Ananda said to the Buddha:
“When mindfulness of anapana is cultivated in this way, it brings the four establishments of mindfulness to fulfillment. How does cultivating the four establishments of mindfulness bring the seven factors of awakening to fulfillment?”
The Buddha told Ananda:
“If a bhikshu abides in right mindfulness, contemplating the body in the body, then, having so abided in right mindfulness, he firmly anchors mindfulness and keeps it steady without allowing it to be lost. At that time, he diligently cultivates the mindfulness factor of awakening. Having cultivated the mindfulness factor of awakening, the mindfulness factor of awakening is fulfilled.
Once the mindfulness factor of awakening has been fulfilled, he investigates and examines dharmas; at that time, he diligently cultivates the investigation-of-dharmas factor of awakening. Having cultivated the investigation-of-dharmas factor of awakening, the investigation-of-dharmas factor of awakening is fulfilled. After he has investigated, discerned, and examined dharmas, diligent effort is attained; at that time, he diligently cultivates the energy factor of awakening.
Having cultivated the energy factor of awakening, the energy factor of awakening is fulfilled. Through diligent effort, his mind becomes joyful; at that time, he diligently cultivates the rapture factor of awakening. Having cultivated the rapture factor of awakening, the rapture factor of awakening is fulfilled.
Once there is joy, body and mind become tranquil; at that time, he diligently cultivates the tranquility factor of awakening. Having cultivated the tranquility factor, the tranquility factor of awakening is fulfilled. Once body and mind are at ease, samadhi is attained; at that time, he cultivates the concentration factor of awakening.
Having cultivated the concentration factor of awakening, the concentration factor of awakening is fulfilled. Once the concentration factor of awakening has been fulfilled, worldly desire and sorrow are extinguished, and impartial equanimity is attained; at that time, he diligently cultivates the equanimity factor of awakening. Having cultivated the equanimity factor of awakening, the equanimity factor of awakening is fulfilled.
The same is said concerning the establishments of mindfulness that contemplate feelings, mind, and dharmas in dharmas. This is called cultivating the four establishments of mindfulness, whereby the seven factors of awakening are fulfilled.”
Ananda said to the Buddha:
“This is called cultivating the four establishments of mindfulness, whereby the seven factors of awakening are fulfilled. How does cultivating the seven factors of awakening bring true knowledge and liberation to fulfillment?”
The Buddha told Ananda:
“If a bhikshu cultivates the mindfulness factor of awakening, dependent upon seclusion, dependent upon dispassion, dependent upon cessation, and inclining toward relinquishment, then, having cultivated the mindfulness factor of awakening, true knowledge and liberation will be fulfilled… up to cultivating the equanimity factor of awakening, dependent upon seclusion, dependent upon dispassion, dependent upon cessation, and inclining toward relinquishment. Likewise, having cultivated the equanimity factor of awakening, true knowledge and liberation will be fulfilled.
“Ananda, this is called all dharmas depending upon one another and all dharmas influencing one another. Among these thirteen dharmas, one dharma serves as the predominant condition and one dharma as the gateway; progressing successively, they are cultivated to fulfillment.”
After the Buddha had spoken this sutra, the Venerable Ananda, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRAS 811–812. BHIKSHUS
Likewise, what other bhikshus asked and what the Buddha asked the bhikshus were also stated as above.[55]
SUTRA 813. KIMBILA[56]
Thus have I heard:
At one time, the Buddha was staying in the Kimba Forest near the village of Kimbila[57]. At that time, the Blessed One told the Venerable Kimbila:
“I shall now speak about diligently cultivating the four establishments of mindfulness. Listen carefully and reflect well; I shall explain it for you.”
The Blessed One repeated this three times, while the Venerable Kimbila[58] continued to sit in silence. At that time, the Venerable Ananda said to the Venerable Kimbila:
“The Great Teacher is now addressing you.”
This occurred three times.
The Venerable Kimbila said to the Venerable Ananda:
“I know, Venerable Ananda! I know, Venerable Gautama[59]!”
The Venerable Ananda then said to the Buddha:
“Blessed One, now is the proper time. Blessed One, it is indeed the proper time. Well-Gone One, please teach the bhikshus about diligently cultivating the four establishments of mindfulness. Having heard it, the bhikshus will respectfully practice it.”
The Buddha told Ananda:
“Listen carefully and reflect well; I shall explain it for you.
“Bhikshus, when mindful of breathing in, train in breathing in;… up to when mindful of cessation while breathing out, train in cessation while breathing out.
“At that time, when a noble disciple is mindful of breathing in, he trains in being mindful of breathing in;… up to calming the bodily formation while mindful of breathing out, he trains in calming the bodily formation while breathing out.
“At that time, the noble disciple abides in right mindfulness, contemplating the body in the body. Once the noble disciple abides in right mindfulness, contemplating the body in the body, he knows how to contemplate inwardly in the same way.”
The Buddha told Ananda:
“Suppose a man came from the east, swaying as he rode in a cart. At that time, would he pass over the mounds?”
Ananda said to the Buddha:
“Yes, Blessed One, he would.”
The Buddha told Ananda:
“Likewise, when the noble disciple is mindful of breathing in, he trains in being mindful of breathing in. Likewise,… up to knowing how to contemplate inwardly. If at that time the noble disciple experiences rapture,… up to training in experiencing the calming of the mental formation, the noble disciple abides in right mindfulness, contemplating feelings in feelings. Once the noble disciple has abided in right mindfulness, contemplating feelings in feelings, he knows how to contemplate inwardly in the same way.
“Suppose a man came riding in a cart from the south. What do you think, Ananda? Would it pass over the mounds?”
Ananda said to the Buddha:
“Yes, Blessed One, it would.”
The Buddha told Ananda:
“Likewise, when the noble disciple abides in right mindfulness, contemplating feelings in feelings, he knows how to contemplate inwardly. The noble disciple experiences the mind, the gladdened mind, the concentrated mind, and the liberated mind; when breathing in, he trains in experiencing the liberated mind while breathing in; when breathing out with a liberated mind, he trains in experiencing the liberated mind while breathing out.
“At this time, the noble disciple abides contemplating mind in mind; once the noble disciple has thus abided contemplating mind in mind, he knows how to contemplate inwardly.
“Suppose a man came riding in a cart from the west. Would it pass over the mounds?”
Ananda said to the Buddha:
“Yes, Blessed One, it would.”
The Buddha told Ananda:
“Likewise, the noble disciple clearly knows the mind… up to: when breathing out, he trains in liberating the mind as he breathes out.
“Likewise, at that time the noble disciple abides in right mindfulness, contemplating the mind as mind, and knows how to attend carefully within.
“Having skillfully eliminated covetousness and distress with regard to the body, feelings, and mind, the noble disciple then abides in right mindfulness, contemplating dharmas as dharmas. After the noble disciple has thus abided in right mindfulness, contemplating dharmas as dharmas, he knows how to attend carefully within.
“Ananda, suppose that at a crossroads there were a mound of earth, and a man driving a chariot came from the north. Would his chariot trample upon that mound of earth?”
Ananda said to the Buddha:
“Yes, Blessed One, it would.”
The Buddha told Ananda:
“Likewise, the noble disciple abides in right mindfulness, contemplating dharmas as dharmas, and knows how to attend carefully within.
“Ananda, this is called a bhiksu diligently applying himself to the cultivation of the four establishments of mindfulness.”
After the Buddha had spoken this sutra, the Venerable Ananda, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 814. NOT WEARY[60]
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:
“You should cultivate mindfulness of breathing. When mindfulness of breathing has been cultivated and developed extensively, the body does not become weary, the eyes do not become painful, one abides happily in accordance with contemplation, clearly knows that happiness, and is not attached to it.[61]
“How does one cultivate mindfulness of breathing so that the body does not become weary, the eyes do not become painful, one abides happily in accordance with contemplation, clearly knows that happiness, and is not attached to it?
“A bhiksu dwelling in dependence upon a village… up to: when breathing out, he contemplates cessation and trains in contemplating cessation as he breathes out. This is called cultivating mindfulness of breathing so that the body does not become weary, the eyes do not become painful, one abides happily in accordance with contemplation, clearly knows that happiness, and is not attached to it. Thus, the cultivation of mindfulness of breathing yields great fruit and great benefit.
“A bhiksu who wishes, secluded from sensual desires and unwholesome states, with applied thought and sustained thought, and with rapture and happiness born of seclusion, to attain and abide in the first dhyana should cultivate mindfulness of breathing. Thus, the cultivation of mindfulness of breathing yields great fruit and great benefit.
“A bhiksu who wishes to attain the second, third, and fourth dhyanas; loving-kindness, compassion, sympathetic joy, and equanimity; the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception; who wishes, through the complete ending of the three fetters, to attain the fruit of stream-entry; who wishes, through the ending of the three fetters and the weakening of greed, anger, and delusion, to attain the fruit of once-returning; who wishes, through the ending of the five lower fetters, to attain the fruit of non-returning;
or who wishes to attain immeasurable powers of supernormal knowledge, the divine ear, knowledge of others’ minds, knowledge of past lives, knowledge of birth and death, and knowledge of the exhaustion of the taints—that bhiksu should cultivate mindfulness of breathing.
Thus, the cultivation of mindfulness of breathing yields great fruit and great benefit.”
After the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, all rejoiced and respectfully practiced it.
SUTRA 815. UPOSATHA
Thus have I heard:
At one time, the Buddha was spending the rains retreat in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, many senior sravakas were spending the rains retreat around the Blessed One, some beneath trees and others in caves.
Then many young bhiksus approached the Buddha, bowed at his feet, and withdrew to sit to one side. The Buddha taught the Dharma to the young bhiksus, instructing, guiding, illuminating, and gladdening them. After instructing, guiding, illuminating, and gladdening them, he sat in silence. Having heard what the Buddha taught, the young bhiksus all rejoiced and expressed their delight. They rose from their seats, paid homage, and departed.
The young bhiksus approached the senior bhiksus, bowed at their feet, and sat to one side. The senior bhiksus then thought: ‘We should receive these young bhiksus under our guidance. One of us may receive one; or one of us may receive one, two, three, or several.’ Having thought thus, they received them under their guidance: some received one, some two, three, or several; and some senior bhiksus… up to sixty.
It was then the fifteenth day, the day of the uposatha. The Blessed One prepared his seat and sat before the great assembly. Having surveyed the bhiksus, the Blessed One addressed them:
“Excellent! Excellent! Today I am greatly pleased that the bhiksus have conducted themselves properly. Therefore, bhiksus, you should strive diligently.”
At Sravasti, after the month of Kattika[62] had ended, bhiksus traveling among the people heard: ‘The Blessed One has completed the rains retreat at Sravasti. The month of Kattika has ended, the robes have been sewn, and, wearing his robe and carrying his bowl, he is traveling among the people in the country of Sravasti.’ The bhiksus gradually made their way to Sravasti. After putting away their robes and bowls and washing their feet, they approached the Blessed One, bowed their heads at his feet, and withdrew to sit to one side.
The Blessed One then taught the Dharma to the bhiksus who had been traveling among the people, instructing, guiding, illuminating, and gladdening them. After instructing, guiding, illuminating, and gladdening them, he sat in silence. Having heard the Buddha teach the Dharma, those bhiksus all rejoiced and expressed their delight. They rose from their seats, paid homage, and departed. They approached the senior bhiksus, bowed their heads at their feet, and withdrew to sit to one side.
The senior bhiksus then thought: ‘We should receive these bhiksus who have been traveling among the people under our guidance. One of us may receive one, or one of us may receive one, two, three, or several.’ They then received them under their guidance: some received one, some two or three… up to sixty. Some senior bhiksus received the traveling bhiksus, admonished and instructed them, and skillfully taught them the proper sequence of what came before and after.
It was then the fifteenth day, the day of the uposatha. The Blessed One prepared his seat and sat before the great assembly. Having surveyed the community of bhiksus, he addressed them:
“Excellent! Excellent! Bhiksus, I am greatly pleased that you have conducted yourselves properly.
Bhiksus, the Buddhas of the past also had communities of bhiksus whose conduct was proper, just like this present community. The Buddhas of the future will likewise have communities whose conduct will be proper, just like this present community. Why is this?
Among the elder bhiksus in this present community, some have attained and fully abide in the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, loving-kindness, compassion, sympathetic joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception. Some bhiksus, having ended the three fetters, have attained stream-entry; they will not fall into evil states, are certainly destined for unsurpassed perfect awakening, and, after at most seven more passages among devas and human beings, will ultimately make an end of suffering.
Some bhiksus, having ended the three fetters and weakened greed, anger, and delusion, have attained once-returning. Some bhiksus, having ended the five lower fetters, have attained non-returning; they will attain parinirvana after rebirth and will never again be reborn in this world. Some bhiksus have attained the sphere of immeasurable supernormal powers, the divine ear, knowledge of others’ minds, knowledge of past lives, knowledge of birth and death, and knowledge of the exhaustion of the taints.
Some bhiksus cultivate contemplation of impurity to abandon sensual desire, cultivate loving-kindness to abandon anger, cultivate impermanence to abandon conceit, and cultivate mindfulness of breathing to abandon discursive thoughts.
“How does one cultivate mindfulness of breathing to abandon discursive thoughts? A bhiksu dwelling in dependence upon a village… up to: when breathing out, he contemplates cessation and trains in contemplating cessation as he breathes out. This is called cultivating mindfulness of breathing to eliminate discursive thoughts.”
After the Buddha had spoken this sutra, the bhiksus, having heard what the Buddha taught, all rejoiced and respectfully practiced it.
SUTRA 816. TRAINING (1)[63]
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 bhikkhus:
“There are three trainings. What are the three? They are the training in higher virtue, the training in higher mind[64], and the training in higher wisdom.” The Blessed One then spoke this verse:
One who fulfills the three trainings
Is a bhikkhu of right conduct;
Higher virtue, mind, and wisdom—
He strives diligently in these three things.
Courageous, with a steadfast citadel,
He always guards the sense faculties.
By day as also by night,
By night as also by day.
Before is just as after,
And after just as before;
Above is just as below,
And below just as above.
His immeasurable samadhis
Shine throughout all directions;
This is the path to awakening,
The foremost cultivation of refreshing coolness.[65]
Having abandoned the strife of ignorance,
His mind is well liberated.
I am the Awakened One of the World,
Perfect in knowledge and conduct.
Abiding in right mindfulness without forgetfulness,
This mind attains liberation.
When the body breaks up and life ends,
It is like a lamp going out when its oil is exhausted.
After the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 817. TRAINING (2)[66]
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 bhikkhus:
“There are also three further trainings. What are the three? They are the training in higher virtue, the training in higher mind, and the training in higher wisdom.
“What is the training in higher virtue? A bhikkhu abides in virtue, restrained by the discipline of the Pratimoksha, perfect in deportment and sphere of conduct. Seeing danger in the slightest fault, he undertakes and observes the precepts of training.
“What is the training in higher mind? A bhikkhu, secluded from sensual desire and secluded from evil, unwholesome qualities… up to and including attaining and abiding in the fourth dhyana.
“What is the training in higher wisdom? A bhikkhu knows as it really is: ‘This is the Noble Truth of Suffering’; he knows as they really are the Noble Truths of its Origin, its Cessation, and the Path. This is called the training in higher wisdom.”
The Blessed One then spoke the verse as stated above.
After the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 818. TRAINING (3)
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 bhikkhus:
“There is a bhikkhu who trains in higher virtue but does not train in higher mind or higher wisdom. There is one who trains in higher virtue and higher mind but does not train in higher wisdom.
“When a noble disciple abides in higher wisdom and, through appropriate means, accomplishes and abides in it, his cultivation of higher virtue and higher mind will also be fulfilled. In the same way, when a noble disciple abides in higher wisdom and, through appropriate means, accomplishes and abides in it, he will live out the lifespan of unsurpassed wisdom.”[67]
After the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 819. TRAINING (4)[68]
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 bhikkhus:
“There are more than two hundred and fifty precepts[69], and every half-month the Pratimoksha is recited. For those who themselves clearly seek to train and undertake the training, I teach three trainings that can encompass all the precepts. What are the three? They are the training in higher virtue, the training in higher mind, and the training in higher wisdom.”
After the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 820. TRAINING (5)[70]
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 bhikkhus:
It was spoken as above, but with a few differences.
“What is the training in higher virtue? A bhikkhu places emphasis upon virtue, and his virtue is developed to a higher degree; he does not place emphasis upon concentration, and his concentration is not developed to a higher degree; he does not place emphasis upon wisdom, and his wisdom is not developed to a higher degree. If he transgresses any of the various minor and subtle precepts, he makes amends accordingly.
Why is this? I do not say that he is incapable. As for those precepts that accord with the holy life, benefit the holy life, and cause the holy life to endure for a long time, such a bhikkhu is steadfast in virtue; the master of virtue always remains with him[72]; virtue continually arises in accordance with conditions, and he undertakes it and trains in it.
Knowing thus and seeing thus, he will eliminate the three fetters of identity view, attachment to rules and observances, and doubt. When these three fetters have been eliminated, he attains stream-entry, will no longer fall into states of evil destiny, and is certain to proceed toward unsurpassed perfect awakening. After passing at most seven more times among devas and humans, he will ultimately be liberated from suffering.
This is called the training in higher virtue.
“What is the training in higher mind? A bhikkhu places emphasis upon virtue, and his virtue is developed to a higher degree; he places emphasis upon concentration, and his concentration is developed to a higher degree; he does not place emphasis upon wisdom, and his wisdom is not developed to a higher degree. With regard to the various minor and subtle precepts… up to and including undertaking and training in the precepts. Knowing thus and seeing thus, he eliminates the five lower fetters: identity view, attachment to rules and observances, doubt, sensual desire, and ill will. When these five lower fetters have been eliminated, he becomes an anagamin who attains parinirvana after rebirth and does not return to this world. This is called the training in higher mind.
“What is the training in higher wisdom? A bhikkhu places emphasis upon virtue, and his virtue is developed to a higher degree; he places emphasis upon concentration, and his concentration is developed to a higher degree; he places emphasis upon wisdom, and his wisdom is developed to a higher degree. Knowing thus and seeing thus, the bhikkhu’s mind is liberated from the influx of sensual desire, liberated from the influx of existence, and liberated from the influx of ignorance. Through the knowledge and vision of liberation, he knows: ‘For me, birth 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 rebirth.’ This is called the training in higher wisdom.”
After the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.
DISCOURSE 821. TRAINING (6)[73]
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 bhikkhus:
“There are more than two hundred and fifty precepts[74], and every half-month the Pratimoksha is recited. If a good man wishes of his own accord to train, I teach him three trainings. By training in these three trainings, he will encompass all the precepts of training. What are the three? They are the training in higher virtue, the training in higher mind, and the training in higher wisdom.
“What is the training in higher virtue? A bhikkhu places emphasis upon virtue[75], and his virtue is developed to a higher degree; he does not place emphasis upon concentration, and his concentration is not developed to a higher degree; he does not place emphasis upon wisdom, and his wisdom is not developed to a higher degree. With regard to the various minor and subtle precepts… up to and including that he should safeguard the precepts of training.
If a bhikkhu knows thus and sees thus, he eliminates the three fetters of identity view, attachment to rules and observances, and doubt; and his greed, ill will, and delusion are attenuated, thereby accomplishing the path of the once-returner[76]. At this stage he has not yet attained complete awakening; therefore, he is called a sakridagamin, or one who goes from family to family, or one with seven existences, or a follower of the Dharma, or a follower by faith.
This is called the training in higher virtue.”
“What is the higher training of mind? A bhikshu places great importance on virtue, and virtue is advanced; he places great importance on concentration, and concentration is advanced; but he does not place great importance on wisdom, and wisdom is not advanced. With regard to each and every subtle aspect of the precepts… up to undertaking and observing the training precepts.
If a bhikshu knows thus and sees thus, he can abandon the five lower fetters: identity view, attachment to precepts and observances, doubt, sensual desire, and ill will. If he can abandon these five lower fetters, he may attain intermediate nirvana. If at that stage he has not yet attained perfect enlightenment, he will attain nirvana upon arising; if at that stage he has not yet attained perfect enlightenment, he will attain nirvana without exertion; if at that stage he has not yet attained perfect enlightenment, he will attain nirvana with exertion; if at that stage he has not yet attained perfect enlightenment, he will attain nirvana as one bound upstream.
This is called the higher training of mind.
“What is the higher training of wisdom? A bhikshu places great importance on virtue, and virtue is advanced; he places great importance on concentration, and concentration is advanced; he places great importance on wisdom, and wisdom is advanced. A bhikshu who knows thus and sees thus has his mind liberated from the influx of sensual desire, his mind liberated from the influx of existence, and his mind liberated from the influx of ignorance. He has the knowledge and vision of liberation: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’ This is called the higher training of wisdom.”
After the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 822. NIRVANA (1)[77]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One said to the bhikshus:
“If a bhikshu abides fully endowed with virtue, skillfully restrains himself according to the Pratimoksha, is fully endowed with proper conduct and sphere of activity, and, seeing danger in even the slightest offenses, gives rise to fear: when a bhikshu abides fully endowed with virtue, skillfully restrains himself according to the Pratimoksha, is fully endowed with proper conduct and sphere of activity, sees danger in even the slightest offenses and gives rise to fear, and impartially undertakes and observes the training precepts, he brings the cultivation of the three trainings to fulfillment. What are the three? They are the higher training of virtue, the higher training of mind, and the higher training of wisdom.
“What is the higher training of virtue? A bhikshu is fully endowed with virtue[78], but has little concentration and little wisdom. With regard to each and every subtle aspect of the precepts… up to safeguarding the training in virtue. If a bhikshu knows thus and sees thus, he will abandon the three fetters: identity view, attachment to precepts and observances, and doubt. Having abandoned these three fetters, he will attain stream-entry, will no longer fall into an evil destiny, will assuredly proceed toward unsurpassed perfect enlightenment, and, after at most seven more journeys among gods and humans, will ultimately be liberated from suffering.
“What is the higher training of mind? A bhikshu is fully endowed with concentration and fully endowed with samadhi, but has little wisdom. With regard to each and every subtle aspect of the precepts, if he transgresses, he repents accordingly… up to safeguarding the training precepts. If a bhikshu knows thus and sees thus, he will abandon the five lower fetters: identity view, attachment to precepts and observances, doubt, sensual desire, and ill will. Having abandoned these five lower fetters, he attains non-returning and will attain nirvana upon arising, never again being reborn in this world. This is called the higher training of mind.
“What is the higher training of wisdom? A bhikshu is fully endowed with the training precepts, fully endowed with concentration, and fully endowed with wisdom. If a bhikshu knows thus and sees thus, he is liberated from the influx of sensual desire, his mind is liberated from the influx of existence, and his mind is liberated from the influx of ignorance. He has the knowledge and vision of liberation: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’ This is called the higher training of wisdom.”
After the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 823. NIRVANA (2)
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One said to the bhikshus:
“If a bhikshu abides fully endowed with virtue, skillfully restrains himself according to the Pratimoksha, is fully endowed with proper conduct and sphere of activity, and, seeing danger in even the slightest offenses, gives rise to fear: when a bhikshu abides fully endowed with virtue, skillfully restrains himself according to the Pratimoksha, is fully endowed with proper conduct and sphere of activity, sees danger in even the slightest offenses and gives rise to fear, and impartially undertakes and observes the training precepts, he brings the cultivation of the three trainings to fulfillment. What are the three? They are the higher training of virtue, the higher training of mind, and the higher training of wisdom.
“What is the higher training of virtue? A bhikshu is fully endowed with virtue[79], but has little concentration and little wisdom. With regard to each and every subtle aspect of the precepts… up to safeguarding the training in virtue.
If a bhikshu knows thus and sees thus, he will abandon the three fetters, while greed, ill will, and delusion will become attenuated, and he will attain the path of one seed[80]. If at that stage he has not yet attained perfect enlightenment, he will become a once-returner; if at that stage he has not yet attained perfect enlightenment, he will be called one who goes from family to family[81]; if at that stage he has not yet attained perfect enlightenment, he will become a stream-enterer; if at that stage he has not yet attained perfect enlightenment, he will become a Dharma-follower; if at that stage he has not yet attained perfect enlightenment, he will become a faith-follower.
This is called the higher training of virtue.
“What is the higher training of mind? A bhikshu is fully endowed with concentration and fully endowed with samadhi, but has little wisdom. With regard to each and every subtle aspect of the precepts, if he transgresses, he repents accordingly… up to safeguarding the training precepts.
If a bhikshu knows thus and sees thus, he will abandon the five lower fetters: identity view, attachment to precepts and observances, doubt, sensual desire, and ill will. Having abandoned these five lower fetters, he will attain intermediate nirvana. If there he has not yet attained perfect enlightenment, he will attain nirvana upon arising; if there he has not yet attained perfect enlightenment, he will attain nirvana without exertion; if there he has not yet attained perfect enlightenment, he will attain nirvana with exertion; if there he has not yet attained perfect enlightenment, he will attain nirvana as one bound upstream.
This is called the higher training of mind.
“What is the higher training of wisdom? A bhikshu is fully endowed with the training precepts, fully endowed with concentration, and fully endowed with wisdom. If a bhikshu knows thus and sees thus, his mind will be liberated from the influx of sensual desire, his mind will be liberated from the influx of existence, and his mind will be liberated from the influx of ignorance. He has the knowledge and vision of liberation: ‘For me, birth is ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’ This is called the higher training of wisdom.”
After the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 824. TRAINING (6)[82]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One said to the bhikshus:
“There are two trainings. What are the two? They are the higher training in proper conduct and the higher training in the Pratimoksha.” The Blessed One then spoke this verse:
A trainee[83], while training in virtue,
Follows the straight path;
Intently examining, diligent in skillful means,
He ably guards his own person.
He attains the first undefiled knowledge[84],
And next, the ultimate knowledge of no further knowledge[85];
Attaining liberation through no further knowledge,
He has passed beyond knowledge and vision.
He accomplishes unshakable liberation,
And all fetters of existence are extinguished;
His faculties are fully perfected,
And his faculties delight in tranquil stillness.
Maintaining this final body,
He subdues all hostile Maras.
After the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and respectfully practiced it.
SUTRA 825. TRAINING (7)[86]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. At that time, the Blessed One said to the bhikshus:
“Training in the precepts brings many blessings and benefits; abiding in wisdom is supreme; liberation is steadfast, and mindfulness is predominant. If a bhikkhu has trained in the precepts and thereby gained blessings and benefits; abides in wisdom as supreme; possesses steadfast liberation; and has mindfulness as predominant, he will bring the three trainings to fulfillment. What are the three? They are the higher training in morality, the higher training of the mind, and the higher training in wisdom.” The Blessed One then spoke these verses:
Blessings and benefits follow training in the precepts;
In meditative concentration, one applies oneself to contemplation.
Wisdom is supreme;
This life is the last.
This is the Muni’s final body;
Having vanquished Mara, he has crossed to the farther shore.
After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.
SUTRA 826. TRAINING (8)
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:
It is as stated above, but with a few differences:
“Bhikkhus, what does it mean that training in the precepts brings blessings and benefits? The Great Teacher establishes precepts for his sravakas in order to gather and preserve the Sangha, fully gather and preserve the Sangha, enable those without faith to gain faith, increase the faith of those who already have faith, discipline evildoers, allow those with a sense of shame and moral dread to dwell in happiness, guard against present outflows, properly counteract future ones, and cause the holy life to endure for a long time.
Just as the Great Teacher establishes precepts for his sravakas in order to gather and preserve the Sangha… up to causing the holy life to endure for a long time, so one trains in the precepts accordingly, practices the precepts steadfastly, continually maintains the precepts, constantly practices the precepts, and safeguards the training precepts. This is called a bhikkhu who gains blessings and benefits through the precepts[87].
“What does it mean that wisdom is foremost? Out of great compassion and sympathy, the Great Teacher teaches the Dharma to his sravakas for their benefit, whether for consolation, happiness, or both consolation and happiness. Thus, out of great compassion and sympathy, the Great Teacher teaches the Dharma to his sravakas for their benefit, consolation, and happiness. Whatever the Dharma and wherever it may be, one examines it with wisdom. This is called a bhikkhu for whom wisdom is foremost.
“What is steadfast liberation? Out of great compassion and sympathy, the Great Teacher teaches the Dharma to his sravakas for their benefit, consolation, and happiness. Whatever Dharma is taught, wherever and in whatever place, it brings the happiness of liberation. This is called a bhikkhu whose liberation is steadfast.
“What is a bhikkhu whose mindfulness is predominant? Regarding the body of precepts not yet fulfilled, he concentrates his mind, anchors mindfulness, and abides. Regarding what has not yet been examined, here and there he uses wisdom to anchor mindfulness and abide. Regarding what has already been examined, here and there he repeatedly arouses mindfulness and abides. Regarding a Dharma not yet contacted, here and there he abides with mindfulness directed toward liberation. Regarding a Dharma already contacted, here and there he abides with mindfulness directed toward liberation. This is called a bhikkhu whose right mindfulness increases.” The Blessed One then spoke these verses:
Blessings and benefits follow training in the precepts;
In meditative concentration, one applies oneself to contemplation.
Wisdom is supreme;
This life is the last.
This is the Muni’s final body;
Having vanquished Mara, he has crossed to the farther shore.
After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.
The Sutra of Sivaka is as the Buddha will teach later. Likewise, the bhikkhu Ananda and another bhikkhu questioned the Buddha, and the Buddha questioned the bhikkhus. These three sutras are also taught as above.
SUTRA 827. CULTIVATION[88]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:
“Suppose a farmer has three tasks to perform in cultivating a field, each of which must be properly done at the appropriate time. What are the three? That farmer must plow at the appropriate time, channel water into the field at the appropriate time, and sow the seeds at the appropriate time.
After the farmer has plowed, channeled in the water, and sown the seeds at the appropriate times, he does not think: ‘I want them to grow today, bear fruit today, and ripen today, or else tomorrow or the following day.’ Bhikkhus, after that householder has plowed, channeled in the water, and sown the seeds, although he does not think: ‘May they grow, bear fruit, and ripen today, tomorrow, or the following day,’ once those seeds have been sown in the soil, they naturally grow, bear fruit, and ripen in due season.
“In the same way, a bhikkhu must properly train in these three trainings at the appropriate times; that is, he must properly train in morality, properly train the mind, and properly train in wisdom. Having trained in them, he does not think: ‘May my outflows cease to arise today and may my mind be well liberated, or else tomorrow or the following day.’ Nor does he think: ‘May some supernatural power arise on its own and cause my outflows to cease and my mind to be liberated today, tomorrow, or the following day.’ After training at the appropriate times in higher morality, the higher mind, and higher wisdom, he himself, in due season, attains the non-arising of the outflows and the thorough liberation of the mind.
“Bhikkhus, suppose a hen incubates her eggs for ten to twelve days, watching over them at the appropriate times, tending them, and keeping them properly warm or cool. That brooding hen does not think: ‘Today, tomorrow, or the following day, I shall peck with my beak or scratch with my claws so that my chicks may safely emerge from their shells.’ Yet when that brooding hen properly incubates her young and tends them lovingly at the appropriate times, her chicks will naturally emerge safely from their shells. In the same way, when a bhikkhu properly trains in the three trainings, in due season he will naturally attain the non-arising of the outflows and the thorough liberation of the mind.”
After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.
SUTRA 828. THE DONKEY[89]
Thus have I heard:
At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:
“Suppose a donkey follows a herd of cattle and thinks: ‘I utter the sound of cattle.’ Yet its shape is not like that of cattle, its color is not like theirs, and the sound it utters is not like theirs. Still, it follows the herd of cattle, considers itself a bovine, and makes what it thinks is the lowing of cattle, though in truth it is far removed from them!
“In the same way, there is a foolish man who violates the precepts and discipline, yet follows the great assembly and declares: ‘I am a bhikkhu! I am a bhikkhu!’ But he does not cultivate the noble aspiration for the higher training in morality, the higher training of the mind, and the higher training in wisdom. He follows the great assembly and considers himself to be a bhikkhu, declaring: ‘I am a bhikkhu! I am a bhikkhu!’ Yet in truth he is far removed from a bhikkhu.”
The Blessed One then spoke these verses:
A hoofed beast without horns,
Possessing four legs and a voice,
Follows behind the herd of cattle,
Always considering them its companions.
Its form is not that of cattle,
Nor can it utter the lowing of cattle;
So too is the foolish person
Who does not anchor the mind in mindfulness.
Regarding the teaching of the Well-Gone One,
He is unwilling to diligently apply the means;
His mind is indolent and arrogant,
And he does not attain the unsurpassed path.
Like a donkey among a herd of cattle,
Yet always far removed from the herd,
Though he follows the great assembly,
His mental conduct is always contrary to theirs.
After the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.
SUTRA 829. THE VAJJI SON[90]
Thus have I heard:
At one time, the Buddha was staying in a Vajji village. At that time, the Venerable Vajjiputta was attending upon the Buddha. Then the Venerable Vajjiputta approached the Buddha, bowed his head in homage at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:
“Venerable Blessed One, you have prescribed more than two hundred and fifty precepts, and every half-month you have the sons of good families recite the Prātimokṣa-sūtra, allowing the sons of good families to train in them according to their aspirations. But now, Venerable Blessed One, I am unable to train accordingly.”
The Buddha said to Vajjiputta:
“Can you train in the three trainings as circumstances require?”
Vajjiputta said to the Buddha:
“I can, Venerable Blessed One!”
The Buddha said to Vajjiputta:
“You should, as circumstances require, train in the higher virtue, train in the higher mind, and train in the higher wisdom. When you have diligently trained, as circumstances require, in the higher virtue, the higher mind, and the higher wisdom, then before long the taints will be exhausted. With your mind liberated and undefiled, and liberated through wisdom, you will personally know and realize in the present life: ‘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 Vajjiputta had heard what the Buddha taught, he rejoiced and delighted in it, paid homage, and withdrew.
Thereafter, having received the Buddha’s instruction and admonition, Venerable Vajjiputta dwelt alone in a secluded place and devoted himself diligently to contemplation, as stated above… until his mind was well liberated and he attained arhatship.
Notes:
[1]. National Translation, fascicle 26, recitation 5. The following Path Recitation, “5. Connected Discourses on the Noble Path, Chapter 2.” Taishō, fascicle 29, discourse no. 797. –Pāli, S. 45.35. Sāmañña.
[2]. The Dharma of a śramaṇa 沙門法. Pāli: sāmañña.
[3]. The fruit of a śramaṇa 沙門果. Pāli: sāmaññaphala.
[4]. Pāli, S. 45.36. Sāmañña.
[5]. The meaning of being a śramaṇa 沙門義. Pāli: sāmaññattha.
[6]. Pāli, 45.37. Brahmaĩaĩa; 30–40. Brahmacariya.
[7]. National Translation, fascicle 26, Recitation 5. Path Recitation, Connected Discourses 6. Ānāpāna, comprising eighteen discourses, nos. 12559–12576; a single chapter. Yinshun’s Combined Edition, Recitation 4. Factors of the Path, Connected Discourses 14. Mindfulness of Ānāpāna, comprising twenty-two discourses, nos. 1082–1103. For the most part, these correspond to Pāli, S. 54. Ànàpànasaưyutta. Taishō, fascicle 29, discourses nos. 801–815. Foguang, fascicle 29, discourses nos. 813–827.
[8]. Pāli, S.54.1. Ekadhamma. Cf. N0101(15).
[9]. Chinese: inward breath 內息. Pāli: passasati, breathing in.
[10]. Chinese: outward breath 外息. Pāli: assasati, breathing out.
[11]. Chinese: long breath 息長. Pāli: dīghaṃ vā assasanto dīghaṃ assasāmī’ ti pajānāti: while breathing out long, he knows, “I am breathing out long.”
[12]. Chinese: short breath 息短. Pāli: rassaṃ vā assasanto rassaṃ assasāmī’ ti pajānāti: while breathing out short, he knows, “I am breathing out short.”
[13]. Pāli: sabbakāyapaṭisaṃvedī passasissāmī’ ti sikkhati: he trains thus, “Experiencing the whole body, I shall breathe in.”
[14]. Chinese: …calming the entire bodily formation while breathing out 一切身行息出息. Pāli: passaṃbhayaṃ kāyasaṃkhāraṃ assasissāmī’ti sikkhati: he trains thus, “Calming the bodily formation, I shall breathe in.”
[15]. Chinese: experiencing rapture, experiencing pleasure, experiencing the mental formation 覺知喜覺知樂覺知心行. Pāli: pītippaṭisaṃvedī…, sukhappaṭisaṃvedī…, cittasaṃkhārappaṭisaṃvedī…
[16]. Chinese: …calming the mental formation while breathing in… 心行息入息. Pāli: passambhayaṃ cittasaṃkhāraṃ passasissāmī’ti sikkhati: he trains thus, “Calming the mental formation, I shall breathe in.”
[17]. Experiencing the mind, gladdening the mind, concentrating the mind, liberating the mind while breathing in 覺知心覺知心悅覺知心定覺知心解脫入息. Pāli: cittappaṭisaṃvedī…, abhippamodayaṃ cittaṃ…, samādahaṃ cittaṃ…, vimocayaṃ cittaṃ…,
[18]. Chinese: contemplating impermanence… relinquishment… dispassion… cessation 觀察無常斷無欲烕.
Pāli: aniccanupassī… virāgānupassī… nirodhānupassī… paṭinissaggānupassī: contemplating impermanence, contemplating dispassion, contemplating cessation, contemplating relinquishment.
[19]. Pāli, S. 54.2–5. Bojjhaṅga, v.v…
[20]. The summary contains seven discourses.
[21]. Pāli, S. 54.6. Ariṭṭha.
[22]. Chinese: perceptions of resistance regarding internal and external phenomena 於內外對礙想. Pāli: ajjhattaṃ bahidhā ca dhammesu paṭighasañña: perception of the quality of resistance—the opposition of material phenomena, which can also mean anger—with regard to internal and external phenomena.
[23]. Pāli, S. 54.7. Kappina.
[24]. Pāli: neva kayassa iñjitaṃ và hoti phanditaṃ vā, na cittassa iñjitaṃ và hoti phanditaṃ vā: the body neither trembles nor sways; the mind neither trembles nor sways.
[25]. Pāli, S. 54.11. Icchānaṅgala.
[26]. Yicheshenqieluo 一奢能伽羅. Pāli: Icchānaṅgala.
[27]. Chinese: two months 二月. Pāli: temāsaṃ, three months.
[28]. Chinese: the time arrived 時到. Probably Pāli: kālagata, died.
[29]. In the text: the arhat’s peaceful cessation 阿羅訶寂滅.
[30]. Noble abiding 聖住. Pāli: ariyavihāra.
[31]. Divine abiding 天住. Pāli: dibbavihāra.
[32]. Brahmā abiding 梵住. Pāli: brahmavihāra.
[33]. Abiding of one in training 學住. Pāli: sekhavihāra.
[34]. Abiding of one beyond training 無學住. Pāli: asekhavihāra.
[35]. Tathagata’s abiding 如來住. Pāli: tathāgatavihāra.
[36]. Abiding in bliss here and now 現法樂住. Pāli: diṭṭhadhammasukhavihāra.
[37]. Pāli, S.54.12. Kaṅkheyya.
[38]. The Nigrodha Grove at Kapilavatthu. Pāli: Kapilavatthusmiư nigrodhàràme.
[39]. Mahānāma the Sakyan 釋氏摩訶南. Pāli: Mahānāmo sakko.
[40]. Bhikkhu Kāma 迦摩比丘. Pāli text: āyasmā Lokasakaṃbhiyo.
[41]. Abiding of one in training 學住. Pāli: sekhavihāra.
[42]. See note 35, discourse 807.
[43]. Pāli: bhikkhū sekhā… te pañca nīvaraṇe pahāya viharanti: the bhikkhus in training abide after abandoning the five hindrances.
[44]. See discourse 807.
[45]. See note 27 to discourse 807 above.
[46]. Pāli, S. 54.9. Vesāli. Cf. Dharmaguptaka Vinaya, fascicle 2; Mahāsāṃghika Vinaya, fascicle 4; Mahīśāsaka Vinaya, fascicle 2; Mahavagga iii.68.
[47]. At the Vajra Village, beside the Vaggumudā River, in the Sāla Grove 金剛聚落跋求摩河側薩羅梨林. Pāli text: Vesāliyaṃ… Mahāvane Kūṭāgārālāyaṃ.
[48]. Chinese: impure and foul discharges 不淨惡露. Pāli: asubha.
[49]. The brahmin’s son Lulin 鹿林梵志子. Dharmaguptaka Vinaya: Wulijia Nanti 物力伽難提. Sarvāstivāda Daśabhāṇavāra Vinaya: the staff-bearing brahmin Lu 鹿丈梵志. Pāli: Miga-laṇḍika samaṇakuttaka. The Chinese text reads puttaka (“son”) instead of kuttaka (“one in disguise”).
[50]. Vaggumudā 跋求摩. Pāli: Vaggumudā.
[51]. Pāli, S. 54.13–14. Ānanda.
[52]. Liberation through true knowledge 明解脫. Pāli: vijjāvimutti.
[53]. Chinese: distinct from the body 異於身. Pāli: kāyantarāhaṃ ānanda etam vadāmi yadidaṃ assāsa passāsaṃ: Ānanda, I say that the in-breath and out-breath are dependent upon one of the bodies.
[54]. Chinese: a distinct feeling… contemplating in accordance with the feeling (the original text reads: body) 異受隨受(身)比思惟. Pāli: vedanāññatarāhaṃ ānanda etaṃ vadāmi yadidaṃ assāsa passāsaṃ sādhukaṃ manasikaṃ: Ānanda, I say that careful attention to the in-breath and out-breath is a certain kind of feeling.
[55]. The summary contains two discourses.
[56]. Pāli, S. 54.10. Kimila.
[57]. In the Bamboo Grove at the village of Kimilā 金毘羅聚落金毘林. Pāli: Kimilāyaṃ viharati veḷuvane.
[58]. Kimila 金毘羅. Pāli: Kimila, that is, Kimbila.
[59]. Gautama here refers to Ānanda, addressed by his clan name.
[60]. Without weariness. Pāli, S. 54.8. Dīpa.
[61]. Pāli: neva kāyo kilamati na cakkhūni anupādāya ca me āsavehi cittaṃ vimuccati: the body does not grow weary, nor do the eyes; and through non-clinging, my mind is liberated from the taints.
[62]. The month of Kattika 迦低月. Pāli: kaṭṭika, usually referring to the month following the conclusion of the rains retreat.
[63]. Yinshun’s Collated Edition, “15. Connected Discourses on Training,” comprising thirty-two sutras, nos. 1104–1135 (Taishō, sutras 816–832). There is no equivalent in the Pāli Saṃyutta; most are equivalent to texts in the Aṅguttara. 3. National Translation, fascicle 26, “7. Connected Discourses on Training,” sutras nos. 12577–12608 (extending through part of fascicle 27), divided into two sections: Section 1, sutras 12577–12593; Section 2, sutras 12594–12608. —Taishō, fascicle 29, sutra 816. Pāli, A. 3.89. Sikkhā.
[64]. “Higher intention” 增上意 means higher mind and refers to the training in concentration. Pāli: adhicitta.
[65]. “This is said to be the foremost cooling collection of the path of awakening” 是說為覺跡第一清涼集. Pāli: tamāhu sekkhaṃ paṭipadaṃ, atho saṃsuddhacāriyam, “This is called the path of one in higher training, the practice of purity.” The Chinese version reads samudācāra, “arising through accumulation,” or “accustomed practice.”
[66]. Pāli, S. 3.88. Sikkhā.
[67]. Chinese: “one lives sustained by unsurpassed wisdom” 無上慧壽而活.
[68]. Pāli, S. 3.87. Sādhika (Sikkhā.1).
[69]. Chinese: “more than two hundred and fifty precepts” 過二百五十戒. The Pāli version has: diyaḍḍha-sikkhāpadasataṃ, one hundred and fifty training precepts.
[70]. Pāli, A. 3.86. Sekkha.
[71]. Pāli: sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī, “He fully practices the precepts, while practicing concentration and wisdom only to a limited extent.”
[72]. Chinese: “the master of the precepts constantly abides” 戒師常住. Pāli: ṭhitasīlo, firmly established in virtue.
[73]. Pāli, A. 3.85. Sikkhā.
[74]. See note 69 to sutra 819 above.
[75]. See note 71 to sutra 820 above.
[76]. “One-seed path” 一種道, a stage associated with the once-returner. Pāli: ekabīja.
[77]. See sutra 821.
[78]. See note 71 to sutra 820.
[79]. See note 71 to sutra 820.
[80]. “One-seed path” (Pāli: ekabījīka), called “one interval” 一間 in the Abhidharmakośa, chapter 24: a noble one who, after one more rebirth in the desire realm, will attain the fruit of non-returning.
[81]. “From family to family” (Pāli: kulaṃ kula) designates a stream-enterer who, after one or three more rebirths, will reach the path leading to once-returning. See the Abhidharmakośa, chapter 24.
[82]. Pāli, A. 3.84. Sekha.
[83]. Chinese: “one who is training” 學者, that is, a trainee, referring to a noble one in higher training. Pāli: sekha.
[84]. Pāli: khayasmiṃ paṭhamaṃ ñāṇaṃ, “With regard to exhaustion, the first knowledge arises.”
[85]. Chinese: “next, the ultimate absence of knowledge” 次究竟無知. Pāli: tato aññā anantarā, “Thereafter, without interval, final knowledge arises.” The Chinese version reads aññāṇa, “absence of knowledge” or “absence of wisdom,” instead of aññā, the final knowledge of an arhat.
[86]. Cf. It. 46. Sikkhā.
[87]. In the Vinayas of the various schools: “the tenfold meaning” 十句義, the ten purposes for which the Buddha established the precepts. Cf. Pāli: dasa atthavase paṭicca.
[88]. Pāli, S. 3.82. Sukhetta.
[89]. The donkey. Pāli, A. 3.81. Samaṇa.
[90]. Pāli, A. 3.83. Vajjiputta.
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