雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 304. THE SIX SIXES[1]

Thus have I heard:

At one time, the Buddha was staying in the village of Cow-Taming^[2], in Kuru. At that time, the Blessed One addressed the bhikkhus:

“Today, I shall teach you the Dharma that is good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; entirely pure and manifesting the pristine holy life. Listen attentively and reflect carefully. There are six groups of six phenomena^[3]. What are the six? They are the six internal ayatanas, the six external ayatanas, the six bodies of consciousness, the six bodies of contact, the six bodies of feeling, and the six bodies of craving.

“What are the six internal ayatanas^[4]? They are the eye ayatana, ear ayatana, nose ayatana, tongue ayatana, body ayatana, and mind ayatana.

“What are the six external ayatanas^[5]? They are the form ayatana, sound ayatana, odor ayatana, taste ayatana, tangible-object ayatana, and mental-object ayatana. What are the six bodies of consciousness^[6]?

They are the body of eye-consciousness, the body of ear-consciousness, the body of nose-consciousness, the body of tongue-consciousness, the body of body-consciousness, and the body of mind-consciousness. What are the six bodies of contact^[7]? They are eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.

What are the six bodies of feeling^[8]? They are feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, and feeling born of mind-contact. What are the six bodies of craving^[9]?

They are craving born of eye-contact, craving born of ear-contact, craving born of nose-contact, craving born of tongue-contact, craving born of body-contact, and craving born of mind-contact.

“If someone were to say, ‘The eye is the self’^[10], this would not be correct. Why? Because the eye is subject to arising and cessation.

If the eye were the self, then this self would be subject to birth and death^[11]. Therefore, to say that the eye is the self is not correct. Likewise, whether it is form, eye-consciousness, eye-contact, or feeling born of eye-contact, if one says that it is the self, this too is not correct.

Why? Because feeling born of eye-contact is a phenomenon subject to arising and cessation. If feeling born of eye-contact were the self, then this self would be subject to birth and death.

Therefore, to say that feeling born of eye-contact is the self is not correct. Thus, feeling born of eye-contact is not the self. Likewise, feelings born of contact through the ear, nose, tongue, body, and mind are not the self.

Why? Because feeling born of mind-contact is a phenomenon subject to arising and cessation. If it were the self, then this self would be subject to birth and death.

Therefore, to say that feeling born of mind-contact is the self is not correct. Thus, feeling born of mind-contact is not the self.

“Thus, bhikkhus, you should know as it truly is that which is accomplished by knowledge, that which is accomplished by vision, that which is accomplished by quiescence, the development of supernormal powers, and the right course toward nirvana. How does one see and know as it truly is that which is accomplished by vision, up to the right course toward nirvana?”

“Thus, bhikkhus, the eye is not the self. Whether it is form, eye-consciousness, eye-contact, or a feeling experienced internally as painful, pleasant, or neither painful nor pleasant that is born of eye-contact^[12], one likewise contemplates it as not the self. The same is said of the ear, nose, tongue, body, and mind. This is called seeing and knowing as it truly is that which is accomplished by vision, up to the right course toward nirvana. This is called the discourse on the Six Sixes.”

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

SUTRA 305. THE SIX AYATANAS[13]

Thus have I heard:

At one time, the Buddha was staying in the village of Cow-Taming^[14], in Kuru. At that time, the Blessed One addressed the bhikkhus:

“Today, I shall teach you the Dharma that is good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; entirely pure and manifesting the pristine holy life. It is the discourse on the Sixfold Analysis of the Six Ayatanas. Listen attentively and reflect carefully; I shall explain it for you.

“What is the discourse on the Sixfold Analysis of the Six Ayatanas? One does not see and know the eye ayatana as it truly is; one does not see and know form, eye-consciousness, eye-contact, or a feeling experienced internally as painful, pleasant, or neither painful nor pleasant that is born of eye-contact, as they truly are. Because one does not see and know them as they truly are, one becomes attached to the eye; one becomes attached to form, eye-consciousness, eye-contact, and a feeling experienced internally as painful, pleasant, or neither painful nor pleasant that is born of eye-contact.

It is likewise with the ear, nose, tongue, body, mind, mental objects, mind-consciousness, mind-contact, and feelings experienced internally as painful, pleasant, or neither painful nor pleasant that are born of mind-contact. In this way, ideation, delusion, association, clinging, and the fettering of the mind increase the five aggregates subject to clinging^[15]; and craving for future existence^[16], accompanied by delight and lust, also increases.

Consequently, the body and mind become weary^[17], the body and mind burn, the body and mind become inflamed, the body and mind become deranged, and painful feeling arises in the body. Because painful feeling arises in the body, birth, aging, illness, death, sorrow, lamentation, pain, and distress in future lives will increase. This is called the arising of this entire great mass of suffering.

“Bhikkhus, if one sees and knows the eye as it truly is; if one sees and knows form, eye-consciousness, eye-contact, and a feeling experienced internally as painful, pleasant, or neither painful nor pleasant that is born of eye-contact, as they truly are; then, having seen them, one does not become attached to the eye; one does not become attached to form, eye-consciousness, eye-contact, or a feeling experienced internally as painful, pleasant, or neither painful nor pleasant that is born of eye-contact.

It is likewise with the ear, nose, tongue, body, and mind… One sees and knows mental objects as they truly are; one sees and knows mental objects, mind-consciousness, mind-contact, and feelings experienced internally as painful, pleasant, or neither painful nor pleasant that are born of mind-contact, as they truly are. Because one sees and knows them as they truly are, one does not become attached to the mind; one does not become attached to mental objects, mind-consciousness, mind-contact, or feelings experienced internally as painful, pleasant, or neither painful nor pleasant that are born of mind-contact.

Because one is not attached, one does not become entangled^[18], is not deluded, does not engage in ideation, and is not encumbered. The five aggregates subject to clinging diminish, and craving for future existence—accompanied by lust and delight and attached here or there—is completely destroyed. Consequently, the body does not suffer weariness, the mind does not suffer weariness, the body does not burn, the mind is not consumed by fire, the body does not become inflamed, the mind does not become inflamed, the body experiences ease, and the mind experiences well-being.

Because the body and mind experience ease and well-being, birth, aging, illness, death, sorrow, lamentation, pain, and distress in future lives are all destroyed, and this entire great mass of suffering is also extinguished.

“Knowing thus and seeing thus, one is said to have fully cultivated right view, right intention, right effort, right mindfulness, and right concentration; and to have fully and purely cultivated the previously mentioned right speech, right action, and right livelihood. This is called the full and pure cultivation of the Noble Eightfold Path. When the Noble Eightfold Path has been fully cultivated, the four foundations of mindfulness are also fully cultivated, as are the four right efforts, the four bases of spiritual power, the five faculties, the five powers, and the seven factors of awakening.

Those phenomena that should be known and fully understood will certainly be known and fully understood; those phenomena that should be known and abandoned will certainly be known and abandoned; those phenomena that should be known and realized will certainly be known and realized; and those phenomena that should be known and cultivated will be cultivated^[19].

“What phenomena should be known and fully understood? Name-and-form. What phenomena should be known and abandoned? Ignorance and craving for existence. What phenomena should be known and realized? Knowledge and liberation. What phenomena should be known and cultivated? Right contemplation.”

“If a bhikkhu fully knows and thoroughly comprehends what should be known and thoroughly comprehended; fully knows and completely abandons what should be known and abandoned; fully knows and directly realizes what should be known and directly realized; and fully knows and completely develops what should be known and developed, then he is called a bhikkhu who has severed every bond of craving, truly attained immediate direct knowledge^[20], and reached the ultimate end of suffering.

“Bhikkhus, this is called the Discourse on the Sixfold Analysis of the Six Sense Bases.”

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

SUTRA 306. CAUSES AND CONDITIONS

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, a bhikkhu was dwelling alone in a secluded place, diligently applying himself to contemplation. He thought: “How should a bhikkhu know and how should he see in order to see the Dharma?” Having reflected in this way, he rose from his meditation seat and went to the Buddha. He bowed his head in homage at the Buddha’s feet, sat to one side, and said to the Buddha:

“Blessed One, while alone in seclusion, diligently and energetically applying myself to contemplation, I thought: ‘How should a bhikkhu know and how should he see in order to see the Dharma?’”

The Blessed One then said to that bhikkhu:

“Listen closely and reflect well; I shall explain it for you.

“There are two phenomena. What are the two? The eye and forms are two. (As explained in detail above^[21], up to)... things that are not within their sphere. Why is this? With the eye and forms as conditions, eye-consciousness arises. The conjunction of these three gives rise to contact; feeling, perception, and volition arise together with contact. These four immaterial skandhas, together with the eye and forms—these phenomena are called a person. In relation to these phenomena, the concept arises of a person, a sentient being, a nara, a manuja, a manava, a man, a pudgala, a jiva, or a jantu^[22][23].

“Furthermore, one says: ‘My eye sees forms, my ear hears sounds, my nose smells odors, my tongue tastes flavors, my body knows tangible objects through contact, and my mind discriminates mental phenomena.’ Having conventionally designated such a one, people then say: ‘This Venerable One has such-and-such a name, was born in such-and-such a way, belongs to such-and-such a clan, consumes such-and-such food and drink, experiences such pain and pleasure, has such longevity, remains for such a length of time, and has such a lifespan.’ Bhikkhu, these are concepts, recollections, and verbal expressions^[24].

All these phenomena are conditioned, impermanent, and born of thought and desire. Whatever is conditioned, impermanent, and born of thought and desire is suffering. This suffering arises, then this suffering persists, and then this suffering ceases; afterward, this suffering repeatedly arises again—all of it is suffering.

If this suffering is ended without remainder, entirely relinquished, with dispassion, cessation, quiescence, and tranquility, so that no other sufferings follow or arise again, then this is quiescence, this is the sublime: namely, the relinquishment of every remaining substratum of existence, the exhaustion of all craving, dispassion, complete cessation, and nirvana. As for the ear, nose, tongue, and body: with the body and tangible objects as conditions, body-consciousness arises.

The conjunction of the three gives rise to contact; feeling, perception, and volition arise together with contact. These four immaterial skandhas, together with the physical body faculty as the form skandha, are called a person. The details are as stated above, up to complete cessation and nirvana.

“With the mind and mental phenomena as conditions, mind-consciousness arises. The conjunction of the three gives rise to contact; feeling, perception, and volition arise together with contact. These four immaterial skandhas, together with the four great elements, are the support of the person; these phenomena are called a person. The details are fully as stated above, up to complete cessation and nirvana.

“If anyone’s mind enters into, abides in, and is liberated regarding these phenomena without regressing, then all the entanglements that arise for that person are seen as being without self. When a bhikkhu knows thus and sees thus, this is called seeing the Dharma.”

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

SUTRA 307. SEEING THE DHARMA

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, a bhikkhu was dwelling alone in a secluded place, diligently and energetically applying himself to contemplation. He thought: “How should one know and how should one see in order to be called one who sees the Dharma?” Having reflected, he rose from his meditation seat and went to the Buddha. He paid homage at the Buddha’s feet, sat to one side, and said to the Buddha:

“Blessed One, while alone in seclusion, diligently and energetically applying myself to contemplation, I thought: ‘How should a bhikkhu know and how should he see in order to be called one who sees the Dharma?’ Today I ask the Blessed One; I humbly pray that you will explain this to me.”

The Buddha said to the bhikkhu:

“Listen closely and reflect well; I shall explain it for you. There are two phenomena: with the eye and forms as conditions, eye-consciousness arises... This should be explained fully as above.”

In accordance with the Buddha’s teaching, this bhikkhu presented these verses:

“Eye and form, these two conditions,

Give rise to mind and mental phenomena;

Consciousness and contact arise together,

Feeling, perception... all have causes.

Neither self nor belonging to self,

Neither pudgala,

Nor manuja,

Nor yet manava.

These are phenomena that arise and cease,

Suffering skandhas, phenomena subject to change;

Regarding these phenomena, concepts are provisionally conceived,

And a sentient being is conventionally designated.

Nara and manuja,

Together with manava,

And many other concepts as well,

All arise from the suffering skandhas.

Through karma, craving, and ignorance,

The skandhas accumulate in another life.

Sramanas of other paths

Speak of two other phenomena.

If they speak in this way,

Those who hear them become still more doubtful.

When craving is severed and no longer remains,

And ignorance grows still and is utterly extinguished,

Craving is cleansed and all suffering ends—

The unsurpassed state the Buddha clearly taught.”

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

SUTRA 308. NOT CLINGING

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 said to the bhikkhus:

“Devas and human beings delight in, are infatuated with, and cling to forms. If these forms are impermanent, change, or cease, devas and human beings experience great suffering. They likewise delight in, are infatuated with, and cling to sounds, odors, tastes, tangibles, and mental phenomena.

If these phenomena are impermanent, change, or cease, devas and human beings dwell in suffering. The Tathagata knows as it truly is the existence of form, the arising of form, the cessation of form, the gratification in form, the danger in form, and the escape from form. Because he knows these things as they truly are, he no longer delights in, is infatuated with, or clings to form.

Even if form is impermanent, changes, and ceases, he still dwells in happiness. One should know as they truly are the existence, arising, cessation, gratification, danger, and escape with regard to sounds, odors, tastes, tangibles, and mental phenomena. Having known these things as they truly are, one no longer delights in, is infatuated with, or clings to them.

Even if these are impermanent, change, and cease, one still dwells in happiness. Why is this? With the eye and form as conditions, eye-consciousness arises.

The conjunction of these three gives rise to eye-contact; with contact as condition, feeling arises—whether painful, pleasant, or neither painful nor pleasant. One should know as it truly is the arising of this feeling, the cessation of this feeling, the gratification in this feeling, the danger in this feeling, and the escape from this feeling. On account of that form, bondage arises.

When bondage has utterly ceased, this is called unsurpassed security, nirvana. With regard to the existence of the ear, nose, tongue, body, and mind—and with mental phenomena as conditions, mind-consciousness arises. The conjunction of these three gives rise to contact.

Contact conditions feeling, whether painful, pleasant, or neither painful nor pleasant. In this way, one must also know as they truly are the arising of feeling, the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling. Having known these things as they truly are, when the obstruction arising with this phenomenon as its condition has come to an end, this is called unsurpassed security, nirvana.”

Then the Blessed One spoke this verse:

“Among forms, sounds, odors, tastes,

Tangibles, and mental phenomena—the six spheres—

They invariably give rise to delight,

Craving, defilement, and deep indulgence.

Devas and human beings

Live only for this pleasure;

When it changes and ceases,

They give rise to suffering.

Only the noble sages,

Seeing their cessation, dwell in happiness;

What the world regards as pleasure,

They contemplate as altogether hostile.

What noble sages see as suffering,

The world regards as pleasure;

What the world regards as suffering,

The Noble Ones regard as happiness.

This Dharma is profound and hard to understand;

The world gives rise to doubt and confusion,

Submerged in darkness,

Obscured and unable to see anything.

Only those endowed with wisdom

Open and reveal its radiance;

Such profound words as these—

How could any who are not Noble Ones understand?

They will not again assume a later body,

Having penetrated the truth to its furthest reach.”

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

DISCOURSE 309. LOKANU ^(1)[25]

Thus have I heard:

At one time, the Buddha was staying beside Lake Gagga^[26] in the country of Campa. At that time, the Venerable Lokanu^[27] went to the Buddha, bowed his head in homage at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Blessed One, as the Blessed One has taught, ‘There is one who dwells with a second person, and there is one who dwells alone by himself.^[28]’ What, then, does it mean to dwell with a second person? What does it mean to dwell alone by oneself?”

The Buddha said to Lokanu:

“Excellent! Excellent! You have asked the Tathagata about this meaning.”

The Buddha said to Lokanu:

“If a form cognized by the eye is pleasing, lovable, delightful, memorable, and conducive to desire,^[29] and that bhikkhu, having seen it, delights in it, praises it, and becomes bound to it, then through delighting in it, praising it, and becoming bound to it, his mind becomes increasingly joyful. Through that joy, he becomes deeply immersed in pleasure. Because he is deeply immersed in pleasure, craving arises; because craving arises, he becomes fettered.^[30] Here, joy, deep immersion in pleasure, craving, and fettering are called dwelling with a second person.^[31] The same is said regarding the ear, nose, tongue, body, and mind.

“Lokanu, if any bhikkhu is like this, then even when he is alone in a secluded place, he is still said to dwell with a second person. Why is this? Because delight and craving have not been severed or extinguished. When sensual craving has not been severed and has not been fully understood, the Buddhas, the Tathagatas, call this dwelling with a second person.

“If a bhikkhu encounters a form that is pleasing, lovable, delightful, memorable, and conducive to desire, and, having seen it, does not delight in it, praise it, or become bound to it, then because he does not delight in it, praise it, or become bound to it, he does not become joyful. Because he is not joyful, he does not become deeply immersed in pleasure. Because he is not deeply immersed in pleasure, craving does not arise; and because craving does not arise, he is not fettered. Here, the absence of joy, deep immersion in pleasure, craving, and fettering is called dwelling alone by oneself. The same is said regarding the ear, nose, tongue, body, and mind.

“Lokanu, if any bhikkhu is like this, then even if he dwells in a pavilion or a lofty chamber, he still dwells alone by himself. Why is this? Because craving has been utterly extinguished and fully understood. One whose craving has been utterly extinguished and fully understood is called by the Buddhas, the Tathagatas, one who dwells alone by himself.”

Then the Venerable Lokanu, having heard the Buddha’s teaching, rejoiced, paid homage, and departed.

DISCOURSE 310. LOKANU ^(2)[32]

Thus have I heard:

At one time, the Buddha was staying beside Lake Gagga^[33] in the country of Campa. At that time, the Venerable Lokanu went to the Buddha, bowed his head in homage at the Buddha’s feet, withdrew to one side, sat down, and said to the Buddha:

“Excellent, Blessed One! I beseech you to teach me the Dharma. After hearing the Dharma, I shall dwell alone in a secluded place, diligently and energetically contemplate it, and abide without negligence, … up to: personally knowing that there will be no further rebirth.”

The Buddha said:

“Excellent! Excellent! Lokanu, you are able to ask the Tathagata about such a meaning. Listen attentively and reflect carefully; I shall explain it for you.”

The Buddha said to Lokanu:

“If a bhikkhu sees with the eye a form that is pleasing, lovable, delightful, memorable, and conducive to desire, and, having seen it, delights in it, praises it, and becomes bound to it, then because he delights in it, praises it, and becomes bound to it, joy arises. Because joy arises, suffering arises. The same is said regarding the ear, nose, tongue, body, and mind.

“Lokanu, if a bhikkhu sees with the eye a form that is pleasing, lovable, delightful, memorable, and conducive to desire, and, having seen it, does not delight in it, praise it, or become bound to it, then because he does not delight in it, praise it, or become bound to it, joy does not arise. Because joy does not arise, suffering is utterly extinguished. The same is likewise said regarding the phenomena of the ear, nose, tongue, body, and mind.”

After hearing the Buddha’s teaching, the Venerable Lokanu rejoiced and expressed his glad approval, paid homage, and withdrew.

Then, after hearing the Buddha’s instruction, the Venerable Lokanu dwelt alone in a secluded place, diligently devoted himself to contemplation, and abided without negligence, until he attained the fruit of arhatship and his mind was well liberated.

DISCOURSE 311. PURNA^[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 Venerable Purna went to the Buddha, bowed his head in homage at the Buddha’s feet, stood to one side, and said to the Buddha:

“Excellent, Blessed One! I beseech you to teach me the Dharma. I shall dwell alone in a secluded place, diligently and energetically contemplate it, and abide without negligence, … up to: personally knowing that there will be no further rebirth.”

The Buddha said to Purna:

“Good! Good! You are able to ask the Tathagata about such a matter. Listen attentively and reflect carefully; I shall explain it for you.

“If a bhikkhu, on seeing with the eye a form that is agreeable, lovable, delightful, memorable, and conducive to desire, gives rise to joy and pleasure, praises it, and becomes entangled in it, then because of that joy and pleasure, praise, and entanglement, his mind becomes increasingly delighted. Because of that delight, he becomes deeply immersed in pleasure; when he is deeply immersed in pleasure, craving arises. Because craving arises, he is fettered and obstructed. Thus, he is far from nirvana. The same is said regarding the ear, nose, tongue, body, and mind.

“Punna, if a bhikkhu, on seeing with the eye a form that is agreeable, lovable, delightful, memorable, and conducive to desire, does not take joy and pleasure in it, does not praise it, and does not become entangled in it, then because he does not take joy and pleasure in it, praise it, or become entangled in it, he does not become delighted. Because he is not delighted, he does not become immersed in pleasure; because he is not immersed in pleasure, craving does not arise. Because craving does not arise, he is not fettered or obstructed; therefore, he gradually draws near to nirvana. The same is said regarding the ear, nose, tongue, body, and mind.”

The Buddha said to Punna:

“I have taught the Dharma in brief. Punna, where do you wish to dwell?”

Venerable Punna said to the Buddha:

“Blessed One, now that the Blessed One has instructed me in brief, I wish to journey among the people to the western land of Sunaparanta^[35].”

The Buddha said to Punna:

“The people of western Sunaparanta are fierce, hot-tempered, violent, and fond of abuse. Punna, if you hear their fierce, hot-tempered, violent words of cursing, reviling, and humiliation, what will you do?”

Punna said to the Buddha:

“Blessed One, if the people of western Sunaparanta speak fierce words to my face, cursing, reviling, and humiliating me, I shall think: ‘These people of western Sunaparanta are still good and wise. Although they act fiercely and violently toward me, cursing, reviling, and humiliating me to my face, they have not yet struck me with their hands or pelted me with stones.’”

The Buddha said to Punna:

“You may endure it when the people of western Sunaparanta act fiercely, hot-temperedly, and violently toward you, cursing, reviling, and humiliating you. But if they also strike you with their hands and pelt you with stones, what will you do?”

Punna said to the Buddha:

“Blessed One, even if the people of western Sunaparanta strike me with their hands or pelt me with stones, I shall think: ‘The people of Sunaparanta are still good and wise. Although they strike me with their hands and pelt me with stones, they do not use knives or clubs against me.’”

The Buddha said to Punna:

“If those people harm you with knives and clubs, what will you do?”

Punna said to the Buddha:

“Blessed One, if those people also harm me with knives and clubs, I shall think: ‘These people of Sunaparanta are still good and wise. Although they harm me with knives and clubs, they have not killed me.’”

The Buddha said to Punna:

“Suppose those people kill you. What will you do?”

Punna said to the Buddha:

“Blessed One, if the people of western Sunaparanta kill me, I shall think: ‘Among the Blessed One’s disciples are some who, weary of this body, kill themselves with a knife, drink poison, hang themselves with a rope, or cast themselves into a deep ravine. These people of western Sunaparanta are still good and wise. With regard to this decaying body of mine, they have merely employed a means to bring about my liberation.’”

The Buddha said:

“Good, Punna! You have trained well in the practice of patience. You may now go and dwell in Sunaparanta. You should go and deliver those not yet delivered, bring peace to those not yet at peace, and lead those who have not attained nirvana to attain nirvana.”

Then Venerable Punna, having heard the Buddha’s teaching, rejoiced and was greatly encouraged. He paid homage and departed.

The next morning, Venerable Punna donned his robe, took his bowl, and entered the city of Sravasti to seek alms. After eating, he returned, handed back his lodging requisites, and, carrying his robe and bowl, journeyed to the western land of Sunaparanta, where he entered the rains retreat. The Venerable taught the Dharma to five hundred upasakas and established five hundred Sangharamas, fully furnishing them with beds, blankets, quilts, and all other necessities. After the three months of the rains retreat had passed, he attained the Three Knowledges and then entered nirvana without remainder in that very place.

SUTRA 312. MALUNKYAPUTTA[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, Malunkyaputta^[37] went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He said to the Buddha:

“Excellent, Blessed One! Please teach me the Dharma. After hearing the Dharma, I shall dwell alone in a secluded place, diligently and energetically contemplate it, and live heedfully … until I know that there will be no further rebirth.”

The Blessed One then said to Malunkyaputta:

“Young people who are intelligent and keen-witted, though they have not long been gone forth, are not indolent with regard to my Dharma and discipline. How much less should you be so, now that you are advanced in years and your faculties have declined, yet still wish to hear a brief instruction from me concerning my Dharma and discipline?”

Malunkyaputta said to the Buddha:

“Blessed One, although I am advanced in years and my faculties have declined, I still wish to hear the Blessed One’s brief teaching and admonition. May the Blessed One teach and admonish me in brief. After hearing the Dharma, I shall dwell alone in a secluded place, diligently and energetically contemplate it … until I know for myself that there will be no further rebirth.”

Malunkyaputta made this request three times.

The Buddha said to Malunkyaputta:

“Enough!”

He said this three times.

The Blessed One then said to Malunkyaputta:

“I shall now ask you a question. Answer me as you see fit.”

The Buddha said to Malunkyaputta:

“Regarding a form your eye has never seen, would you wish to see it? With regard to that form, would desire, craving, thought, or attachment arise in you?”

Malunkyaputta replied:

“No, Blessed One.”

“The same is said of the ear regarding sounds, the nose regarding odors, the tongue regarding flavors, the body regarding tactile objects, and the mind regarding dharmas.”

The Buddha said to Malunkyaputta:

“Good, Malunkyaputta! In the seen, there shall be only the seen; in the heard, only the heard^[38]; in the sensed, only the sensed; and in the cognized, only the cognized.”

The Buddha then spoke this verse:

If you are not in that,

And that is not in this,

Nor are you between the two,

Then this is the end of suffering.^[39]

Malunkyaputta said to the Buddha:

“I understand, Blessed One. I understand, Well-Gone One.”

The Buddha said to Malunkyaputta:

“How do you understand the fuller meaning of the Dharma I have taught in brief?”

Malunkyaputta presented this verse to the Buddha:

“If the eye, having seen a form,

Should lose right mindfulness,

Then toward the form that has been seen,

It grasps a cherished, pleasing sign.

One who grasps a pleasing sign,

Whose mind is ever bound to it,

Gives rise to manifold cravings;

Immeasurable forms accumulate.

Thoughts of lust, anger, and harm

Cause one’s own mind to decline;

They further nurture every suffering,

And leave one forever far from nirvana.

Seeing forms but grasping no sign,

One’s mind abides in right mindfulness;

Unstained by craving or ill will,

It also gives rise to no entanglement.

No manifold cravings arise;

Immeasurable forms accumulate,

Yet thoughts of lust, anger, and harm

Cannot injure one’s own mind.

One nurtures suffering but little

And gradually draws near to nirvana.

Thus has the Sun-Honored One declared:

Free from craving, one attains nirvana.

If the ear, on hearing sounds,

Should lose right mindfulness,

It keeps hold of the sign of sound,

Clinging firmly and not letting go.

The nose with odors, the tongue savoring flavors,

The body with contacts, the mind recalling dharmas,

Having lost right mindfulness,

One likewise grasps at appearances;

One’s own mind gives rise to delight,

Becoming bound and firmly attached,

Giving rise to various forms of craving,

And immeasurable states arise in accumulation.

Sensual desire, ill will, harmfulness, and thoughts

Cause one’s own mind to decline and suffer,

Nourishing the aggregates of suffering,

And leaving one forever far from nirvana.

Not becoming defiled by any dharma,

With right wisdom, abiding in right mindfulness,

One’s own mind remains undefiled,

And one neither delights in nor clings to them.

One does not give rise to various cravings,

Nor do immeasurable states arise in accumulation.

Greed, anger, ill will, harmfulness, and thoughts

Do not cause one’s own mind to decline;

Sufferings thereby diminish,

And one gradually draws near to nirvana.

With craving extinguished, one attains parinirvana—

Thus has the Blessed One spoken.

“This is called an extensive explanation of the meaning of the Dharma that the Buddha stated in brief.”

The Buddha said to Malakyaputta:

“You have indeed explained extensively the meaning of the Dharma that I stated in brief. Why is this? It is because, as you said in verse:

When the eye sees forms

And right mindfulness is lost,

Then, regarding the forms seen,

One grasps at appearances with thoughts of attachment.

“As stated above, it should be explained fully and in detail.”

After hearing what the Buddha had taught, Venerable Malakyaputta rejoiced, paid homage, and departed.

After Venerable Malakyaputta had extensively explained the meaning of the Dharma that the Blessed One had stated in brief, he dwelt alone in a secluded place, diligently and energetically contemplating, abiding without negligence… until he attained arhatship and his mind was liberated.

SUTRA 313. THE DHARMA DISCOURSE[40]

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 said to the bhikkhus:

“There is a Dharma discourse that the bhikkhus esteem and toward which they incline. Although, in regard to this Dharma discourse, they differ in faith, inclination, what they have heard, the course of their thought, and the views they have examined and accepted with patient acquiescence^[41], they can nevertheless declare through right wisdom: ‘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 existence.’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma-eye, and the foundation upon which the Dharma depends. Excellent, Blessed One! We beseech you to explain this more extensively. After hearing it, the bhikkhus will practice in accordance with your teaching.”

The Buddha said to the bhikkhus:

“Listen carefully and consider it well. I shall explain it for you.

“Bhikkhus, after seeing a form with the eye, one cognizes the form but feels no greed for it. One knows as it truly is: ‘Formerly, I had greed for forms cognized by the eye, but now I have no greed for forms cognized by the eye.’ If, after seeing a form with the eye, a bhikkhu cognizes the form but gives rise to no greed for it, he knows as it truly is: ‘Formerly, I had greed for forms cognized by the eye, but now I have no greed for forms cognized by the eye.’ What do you think? In this case, does this person have faith, inclination, what he has heard, the course of his thought, and views examined and accepted with patient acquiescence?^[42]”

They replied:

“Yes, Blessed One, he does.^[43]”

“By relying upon this Dharma, does he know as they truly are, through right wisdom, those things that are known and seen?”

They replied:

“Yes, Blessed One, it is so.”

“The same is said regarding the ear, nose, tongue, body, and mind…and their objects.”

“Bhikkhus, this is called a Dharma discourse that the bhikkhus esteem and toward which they incline. Although, in regard to this Dharma discourse, they differ in faith, inclination, what they have heard, the course of their thought, and the views they have examined and accepted with patient acquiescence, they can nevertheless declare through right wisdom: ‘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 existence.’”

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

SUTRA 314. ABANDONING DESIRE[44]

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 said to the bhikkhus:

“Abandon desire. When desire for the eye has been abandoned, the eye itself is also completely ended and fully understood; its root is severed, like the crown of a tala palm cut off, so that in future ages it will never arise again. The same is true of the ear, nose, tongue, body, and mind.”

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

SUTRA 315. THE ARISING OF THE EYE[45]

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 said to the bhikkhus:

“If the eye arises, persists, comes into being, and appears, then suffering arises, illness persists, and aging and death appear. The same is said regarding the ear, nose, tongue, body, and mind. If the eye is completely extinguished, then the arising of suffering is also extinguished, illness ceases, and aging and death disappear. The same is said regarding the ear, nose, tongue, body, and mind.”

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

SUTRA 316. THE EYE IS IMPERMANENT

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 said to the bhikkhus:

“The eye is impermanent. If the eye were permanent, it would not be subject to the oppression of suffering, and one could say: ‘May my eye be thus,’ or ‘May my eye not be thus.’ But because the eye is impermanent, it is subject to the oppression of suffering, and one cannot will regarding the eye, ‘May it be thus,’ or ‘May it not be thus.’ The same is said regarding the ear, nose, tongue, body, and mind.”

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

SUTRA 317. THE EYE IS SUFFERING

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 said to the bhikkhus:

“The eye is suffering. If the eye were pleasant, it would not be subject to the oppression of suffering, and one could will regarding the eye, ‘May it be thus,’ or ‘May it not be thus.’ But because the eye is suffering, it is subject to the oppression of suffering, and one cannot will regarding the eye, ‘May it be thus,’ or ‘May it not be thus.’ The same is said regarding the ear, nose, tongue, body, and mind.”

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

SUTRA 318. THE EYE IS NOT SELF

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 said to the bhikkhus:

“The eye is not self. If the eye were self, it would not be subject to the oppression of suffering, and one could will regarding the eye, ‘May it be thus,’ or ‘May it not be thus.’ But because the eye is not self, it is subject to the oppression of suffering, and one cannot will regarding the eye, ‘May it be thus,’ or ‘May it not be thus.’ The same is said regarding the ear, nose, tongue, body, and mind.”

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

As with the three sutras on the six internal ayatanas, so too should the three sutras on the six external ayatanas be stated.

SUTRA 319. ALL[46]

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 brahmin Sanh Van went to the Buddha. After they had exchanged greetings and inquiries, he sat to one side and said to the Buddha:

“Gautama, the expression ‘all’ is used. What, then, is all?”

The Buddha said to the brahmin:

“All means precisely the twelve ayatanas: the eye in relation to forms, the ear in relation to sounds, the nose in relation to odors, the tongue in relation to tastes, the body in relation to tangibles, and the mind in relation to dharmas. This is called all. If someone were to say, ‘That is not all, though the ascetic Gautama says it is all. I shall now reject this all and establish another all apart from it,’ that person would be speaking in mere words. If questioned, he would not know how to answer and would only become increasingly doubtful. Why is this? Because it is beyond his sphere.”

Having heard the Buddha speak, the brahmin Shengwen rejoiced and respectfully practiced as instructed.

SUTRA 320. ALL EXISTS[47]

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 Shengwen went to the Buddha. After exchanging greetings with the Buddha, he sat to one side and said to the Buddha:

“Venerable Gautama, you say that all exists^[48]. What does it mean that all exists?”

The Buddha said to the brahmin Shengwen:

“I shall now ask you a question; answer as you see fit. Brahmin, what do you think: Does the eye exist?”

He replied:

“Venerable ascetic Gautama, it does.”

“Do forms exist?”

He replied:

“Venerable ascetic Gautama, they do.”

“Brahmin, because forms exist, eye-consciousness exists, and eye-contact exists, do feelings arise that are painful, pleasant, or neither painful nor pleasant?”

The brahmin Shengwen replied:

“Venerable ascetic Gautama, they do.”

“The same is said regarding the ear, nose, tongue, body, and mind. This should be explained in full as above, up to ‘because it is beyond his sphere.’”

When the Buddha had spoken this sutra, the brahmin Shengwen heard the Buddha’s teaching, rejoiced, and respectfully practiced as instructed. He then rose and took his leave.

SUTRA 321. ALL

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 Shengwen went to the Buddha. After exchanging greetings with the Buddha, he sat to one side and said to the Buddha:

“Venerable ascetic Gautama, one speaks of all dharmas. What are all dharmas?”

The Buddha said to the brahmin Shengwen:

“The eye, forms, and eye-consciousness give rise to eye-contact; with eye-contact as condition, feeling arises, whether painful, pleasant, or neither painful nor pleasant. The ear, nose, tongue, body, and mind… dharmas and mind-consciousness give rise to mind-contact; with mind-contact as condition, feeling arises, whether painful, pleasant, or neither painful nor pleasant. This is called all dharmas. If someone were to say, ‘These are not all dharmas, though the ascetic Gautama says they are all dharmas. I shall now reject all these dharmas and establish other dharmas apart from them as all dharmas,’ that person would be speaking in mere words. If questioned, he would not know how to answer and would only become increasingly doubtful. Why is this? Because it is beyond his sphere.”

When the Buddha had spoken this sutra, the brahmin Shengwen heard the Buddha’s teaching, rejoiced, and respectfully practiced as instructed.

Just as in the three sutras containing the questions of the brahmin Shengwen, so too are there three sutras in which another bhiksu asks and three sutras in which the Venerable Ananda asks. The three sutras in which the Blessed One teaches concerning the Dharma-eye, the Dharma-faculty, and reliance upon the Dharma are likewise taught as above.

SUTRA 322. THE INTERNAL EYE AYATANA

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, a bhiksu went to the Buddha, bowed his head in homage at the Buddha’s feet, and sat to one side. He said to the Buddha:

“Blessed One, as the Blessed One has taught, the eye is an internal ayatana. The Blessed One spoke only in brief and did not explain it fully. In what way is the eye an internal ayatana?”

The Buddha said to that bhiksu:

“The eye as an internal ayatana is subtle, pure matter produced by the four great elements. It is invisible and offers resistance^[49]. The same is said of the ear, nose, tongue, and body as internal ayatanas.”

He again said to the Buddha:

“Blessed One, as the Blessed One has taught, the mind is an internal ayatana, but he did not explain it extensively. In what way is the mind an internal ayatana?”

The Buddha said to the bhiksu:

“The mind as an internal ayatana is mind, mentation, and consciousness. It is nonmaterial, invisible, and offers no resistance. This is called the mind as an internal ayatana.”

He asked again:

“As the Blessed One has taught concerning forms as an external ayatana, the Blessed One spoke only in brief and did not explain it fully. Blessed One, what are forms as an external ayatana?”

The Buddha said to the bhiksu:

“Forms as an external ayatana are matter produced by the four great elements. They are visible and offer resistance. This is called forms as an external ayatana.”

He again asked the Buddha:

“The Blessed One has said that sounds are an external ayatana but did not explain this fully. What are sounds as an external ayatana?”

The Buddha said to the bhiksu:

“Sounds produced by the four great elements are invisible but offer resistance. As with sounds, so too with odors and tastes.”

He asked again:

“The Blessed One has spoken of tangibles as an external ayatana but did not explain this fully. What are tangibles as an external ayatana?”

The Buddha said to the bhiksu:

“Tangibles as an external ayatana are the four great elements and matter produced by the four great elements. They are invisible but offer resistance. This is called tangibles as an external ayatana.”

He asked again:

“Blessed One, you spoke only of dharmas as an external ayatana but did not explain this fully. What are they?”

The Buddha said to the bhiksu:

“Dharmas as an external ayatana are those dharmas not included among these eleven kinds of ayatana. They are invisible and offer no resistance. This is called dharmas as an external ayatana.”

When the Buddha had spoken this sutra, the bhiksus heard what the Buddha had taught, rejoiced, and respectfully practiced as instructed.

SUTRA 323. THE SIX INTERNAL AYATANAS

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 said to the bhiksus:

“There are six internal ayatanas: the eye as an internal ayatana, and the ear, nose, tongue, body, and mind as internal ayatanas.”

When the Buddha had spoken this sutra, the bhiksus heard what the Buddha had taught, rejoiced, and respectfully practiced as instructed.

SUTRA 324. THE SIX EXTERNAL AYATANAS

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 said to the bhiksus:

“There are six external ayatanas. What are the six external ayatanas? Forms as an external ayatana, and sounds, odors, tastes, tangibles, and dharmas as external ayatanas. These are called the six external ayatanas.”

When the Buddha had spoken this sutra, the bhiksus heard what the Buddha had taught, rejoiced, and respectfully practiced as instructed.

SUTRA 325. THE SIX BODIES OF CONSCIOUSNESS

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 said to the bhiksus:

“There are six bodies of consciousness: the body of eye-consciousness, the body of ear-consciousness, the body of nose-consciousness, the body of tongue-consciousness, the body of body-consciousness, and the body of mind-consciousness. These are called the six bodies of consciousness.”

When the Buddha had spoken this sutra, the bhiksus heard what the Buddha had taught, rejoiced, and practiced accordingly.

SUTRA 326. THE SIX BODIES OF CONTACT

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 said to the bhiksus:

“There are six bodies of contact: the body of eye-contact, the body of ear-contact, the body of nose-contact, the body of tongue-contact, the body of body-contact, and the body of mind-contact. These are the six bodies of contact.”

When the Buddha had spoken this sutra, the bhiksus heard what the Buddha had taught, rejoiced, and respectfully practiced as instructed.

SUTRA 327. THE SIX BODIES OF FEELING

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 said to the bhiksus:

“There are six bodies of feeling: feeling born of eye-contact, and feelings born of ear-, nose-, tongue-, body-, and mind-contact. These are called the six bodies of feeling.”

When the Buddha had spoken this sutra, the bhiksus heard what the Buddha had taught, rejoiced, and respectfully practiced as instructed.

SUTRA 328. THE SIX BODIES OF PERCEPTION

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 said to the bhiksus:

“There are six classes of perception. They are perceptions arising from contact with the eye, and perceptions arising from contact with the ear, nose, tongue, body, and mind. These are called the six classes of perception.”

After the Buddha had spoken this discourse, the bhiksus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 329. THE SIX CLASSES OF VOLITION

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 said to the bhiksus:

“There are six classes of volition. They are volitions arising from contact with the eye, and volitions arising from contact with the ear, nose, tongue, body, and mind. These are called the six classes of volition.”

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

SUTRA 330. THE SIX CLASSES OF CRAVING

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 said to the bhiksus:

“There are six classes of craving. They are cravings arising from contact with the eye, and cravings arising from contact with the ear, nose, tongue, body, and mind. These are called the six classes of craving.”

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

SUTRA 331. THE SIX CHERISHED RECOLLECTIONS

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 said to the bhiksus:

“There are six kinds of cherished recollection^[50]. They are cherished recollection of forms, cherished recollection of sounds, cherished recollection of odors, cherished recollection of flavors, cherished recollection of tangibles, and cherished recollection of dharmas. These are called the six kinds of cherished recollection.”

After the Buddha had spoken this discourse, the bhiksus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 332. THE SIX COVERINGS

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 said to the bhiksus:

“There are six kinds of covering^[51]. Tainted forms seize and cover the mind; tainted sounds, odors, flavors, tangibles, and dharmas also seize and cover the mind.”

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

SUTRA 333. IMPERMANENCE[52]

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 said to the bhiksus:

“The eye of the past and the future is impermanent; how much more so the eye of the present. A well-learned noble disciple who contemplates in this way does not cherish the eye of the past, does not delight in the eye of the future, and, with regard to the eye of the present, gives rise to disenchantment, dispassion, and an orientation toward cessation. The same is said of the ear, nose, tongue, body, and mind.”

As with impermanence, the same is said of suffering, emptiness, and non-self.

As with the four discourses on the internal ayatanas, the same is said in the four discourses on the external ayatanas.

SUTRA 334. CAUSES, CONDITIONS, AND FETTERING DHARMAS

Thus have I heard:

At one time, the Buddha was staying in Cow-Taming Village among the Kurus. At that time, the Blessed One said to the bhiksus:

“Now I shall teach the Dharma to the bhiksus, good in the beginning, good in the middle, and good in the end, good in meaning and good in expression, wholly pure, and revealing the pure holy life. Listen attentively and consider it well. It is the discourse on causes, conditions, and fettering dharmas.

“What is the discourse on causes, conditions, and fettering dharmas? The eye has a cause, a condition, and a fetter. What is the cause of the eye, the condition of the eye, and the fetter of the eye? Karma is the cause of the eye, karma is the condition of the eye, and karma is the fetter of the eye.

“Karma has a cause, a condition, and a fetter. What is the cause of karma, the condition of karma, and the fetter of karma? Craving is the cause of karma, craving is the condition of karma, and craving is the fetter of karma.

“Craving has a cause, a condition, and a fetter. What is the cause of craving, the condition of craving, and the fetter of craving? Ignorance is the cause of craving, ignorance is the condition of craving, and ignorance is the fetter of craving.

“Ignorance has a cause, a condition, and a fetter. What is the cause of ignorance, the condition of ignorance, and the fetter of ignorance? Improper attention is the cause of ignorance, improper attention is the condition of ignorance, and improper attention is the fetter of ignorance.

“Improper attention has a cause, a condition, and a fetter. What is the cause of improper attention, the condition of improper attention, and the fetter of improper attention? When the eye sees a form and improper attention is given to it, delusion arises. That delusion is ignorance. The deluded longing is called craving. The actions fashioned through craving are called karma.

“Thus, bhiksus, improper attention is the cause of ignorance. Ignorance is the cause of craving. Craving is the cause of karma. Karma is the cause of the eye. The same is said of the ear, nose, tongue, body, and mind. This is called the discourse on causes, conditions, and fettering dharmas.”

After the Buddha had spoken this discourse, the bhiksus, hearing what the Buddha had taught, rejoiced and practiced accordingly.

SUTRA 335. EMPTINESS IN THE ULTIMATE SENSE

Thus have I heard:

At one time, the Buddha was staying in Cow-Taming Village among the Kurus. At that time, the Blessed One said to the bhiksus:

“Now, for your sake, I shall teach the Dharma that is good in the beginning, good in the middle, and good in the end, good in meaning and good in expression, wholly pure, and revealing the pure holy life. It is the discourse on Emptiness in the Ultimate Sense. Listen attentively and consider it well; I shall explain it to you.

“What is the discourse on Emptiness in the Ultimate Sense? Bhiksus, when the eye arises, it does not come from anywhere; when it ceases, it does not go anywhere. Thus, the eye does not truly arise; having arisen, it ceases. There is karmic retribution, but no agent who performs the deed. When this skandha ceases, another skandha continues in succession, apart from the convention of the continuity of dharmas^[53]. The same is said of the ear, nose, tongue, body, and mind, apart from the convention of the continuity of dharmas.

“The convention of the continuity of dharmas means this: when this exists, that exists; with the arising of this, that arises. Thus, conditioned by ignorance are formations; conditioned by formations is consciousness; and so forth, explained fully in detail, up to the arising of this entire great mass of suffering. Furthermore, when this does not exist, that does not exist; with the cessation of this, that ceases. With the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases. Thus it is explained extensively, up to the cessation of this entire great mass of suffering.

“Bhiksus, this is called the discourse on Emptiness in the Ultimate Sense.”

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

SUTRA 336. THE SIX COURSES OF JOY

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 said to the bhiksus:

“There are six courses of joy^[54]. They are as follows: Bhiksus, when the eye sees a form, joy courses through that sphere of form. When the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body touches a tangible object, or the mind contacts a mental object, joy then courses through that sphere of dharmas. Bhiksus, these are called the six courses of joy.”

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

SUTRA 337. THE SIX COURSES OF SORROW

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 said to the bhiksus:

“There are six courses of sorrow^[55]. They are as follows: Bhiksus, when the eye sees a form, sorrow courses through that sphere of form. With regard to sounds for the ear, odors for the nose, flavors for the tongue, tangibles for the body, and dharmas for the mind, sorrow courses through those spheres of dharmas. Bhiksus, these are called the six courses of sorrow.”

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

SUTRA 338. THE SIX COURSES OF EQUANIMITY

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 said to the bhiksus:

“There are six courses of equanimity^[56]. What are they? Monks, when the eye sees a form, equanimity proceeds with regard to this field of forms. So too, with the ear in regard to sounds, the nose in regard to odors, the tongue in regard to flavors, the body in regard to tangible objects, and the mind in regard to dharmas: equanimity proceeds with regard to this field of dharmas. These are called the six courses of equanimity of a monk.”

When the Buddha had spoken this sutra, the monks, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 339. SIX CONSTANT PRACTICES (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 monks:

“There are six constant practices^[57]. What are they? When a monk sees a form with the eye, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge. So too, with the ear in regard to sounds, the nose in regard to odors, the tongue in regard to flavors, the body in regard to tangible objects, and the mind in regard to dharmas, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge. These are called the six constant practices of a monk.”

When the Buddha had spoken this sutra, the monks, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 340. SIX CONSTANT PRACTICES (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 monks:

“There are six constant practices. What are they? When a monk sees a form with the eye, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge. So too, with the ear in regard to sounds, the nose in regard to odors, the tongue in regard to flavors, the body in regard to tangible objects, and the mind in regard to dharmas, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge.

“A monk who has accomplished these six constant practices has accomplished what is difficult for the world to do.”

When the Buddha had spoken this sutra, the monks, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 341. SIX CONSTANT PRACTICES (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 monks:

“There are six constant practices. What are they? When a monk sees a form with the eye, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge. So too, with the ear in regard to sounds, the nose in regard to odors, the tongue in regard to flavors, the body in regard to tangible objects, and the mind in regard to dharmas, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge.

“If any monk accomplishes these six constant practices—something difficult for the world to do—then he is worthy of service, reverence, and offerings, and is the unsurpassed field of merit for the world.”

When the Buddha had spoken this sutra, the monks, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 342. SIX CONSTANT PRACTICES (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 monks:

“There are six constant practices. What are they? When a monk sees a form with the eye, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge. So too, with the ear in regard to sounds, the nose in regard to odors, the tongue in regard to flavors, the body in regard to tangible objects, and the mind in regard to dharmas, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge.

“If there is a monk who has accomplished these six constant practices, you should know that Sariputra and others are such monks. When the monk Sariputra sees a form with the eye, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge. So too, with the ear in regard to sounds, the nose in regard to odors, the tongue in regard to flavors, the body in regard to tangible objects, and the mind in regard to dharmas, he abides with a mind of equanimity, experiencing neither pain nor pleasure, with right mindfulness and right knowledge.

“The monk Sariputra has accomplished the six constant practices that are difficult for the world to undertake. He is therefore worthy of service, reverence, and offerings, and is the unsurpassed field of merit for the world.”

When the Buddha had spoken this sutra, the monks, having heard what the Buddha taught, rejoiced and practiced accordingly.

Notes:

^[1]. The Sutra of the Six Sixes; Taisho, fascicle 13, Sutra 304. Yinshun rearranged it into fascicle 12. Guoyi, fascicle 11. Chapter x, Connected Discourses on the Six Sense Entrances (continuing from Sutra 282). Pāli, M.148, Chachakka-sutta.

^[2]. Kuru, the village of Cattle Training 拘留搜調牛聚落; see note 38 to Sutra 245. It is also translated as the village of Taming Bowl-Cattle 調伏鉢牛聚落 in Sutra 247.

^[3]. The six sets of six dharmas 六六法. Pāli: cha chakāni.

^[4]. Internal sense bases 內入處. Pāli: ajjhatika āyatana.

^[5]. External sense bases 外入處. Pāli: bāhira āyatana.

^[6]. Bodies of consciousness 識身. Pāli: viññāṇakāya.

^[7]. Bodies of contact 觸身. Pāli: phassakāya.

^[8]. Bodies of feeling 受身. Pāli: vedanakāya.

^[9]. Bodies of craving 愛身. Pāli: taṇhakāya.

^[10]. Pāli: cakkhu attā ti, the eye is the self.

^[11]. Pāli: attā me uppajjati ca veti cā ti, my self arises and ceases.

^[12]. Pāli: cakkhuñca bhikkhave paṭicca rūpe ca uppajjati viññāṇaṃ, tiṇṇaṃ saṅgati samphassa; samphassa-paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā: dependent upon the eye and forms, eye-consciousness arises; the conjunction of the three gives rise to contact; dependent upon contact, a feeling arises that is pleasant, painful, or neither painful nor pleasant.

^[13]. Pāli, M.149, Mahāsaḷāyatana-sutta.

^[14]. See note 2 to Sutra 304.

^[15]. Pāli: tassa sārattassa samyuttassa samūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayam gacchanti: he abides contemplating gratification, infatuated, fettered, and deluded; consequently, the five aggregates of clinging are accumulated for the future.

^[16]. Craving for future existence, accompanied by delight and lust (...) 當來有愛 (misprinted in the edition as 受) 貪喜. Yinshun adds: delighting in and clinging to this or that 彼彼樂著. Pāli: taṇhā cassa ponobbha vikā nandī-rāgasahagatā tatratatrābhinandinī: craving that leads to future existence, accompanied by delight and lust, taking pleasure here and there.

^[17]. Weariness and distress of body and mind 身心疲惡. Pāli: kāyikāpi darathā... cetasikāpi darathā pavaḍḍhanti: bodily and mental disturbances both increase.

^[18]. Review the passage above: (…) is not associated.

^[19]. With regard to the Four Noble Truths: suffering is to be understood, its origin is to be abandoned, its cessation is to be realized, and the path is to be cultivated.

^[20]. That is, one accomplishes direct contemplation of the Noble Truths and attains stream-entry.

^[21]. See Sutra 213.

^[22]. The text reads 士其; it is corrected here to 士夫. See the note below.

^[23]. Terms and concepts associated with the self: na-la (Pāli: nara, a human being in general); ma-nậu-xà (manussa, a human being in society); ma-na-bà (māṇavaka, a youth); sĩ phu (puggala, an individual person or grammatical person); phước-già-la (puggala, that is, sĩ phu, or person); kỳ-bà (jīva, life, living principle, or soul); and thiền-đầu (jantu, a living being).

^[24]. Chinese: conception, designation, and verbal expression 想, 誌, 言說; that is, provisional conception, provisional self-designation, and provisional verbal expression.

^[25]. Deer Net. A person’s name. Pāli, S.35.63, Migajāla.

^[26]. Gaggara Pond 揭伽池. Pāli: Gaggarā pokkharaṇī.

^[27]. Lộc Nữu. Pāli: Migajāla.

^[28]. Dwelling with a second 鹿紐. Pāli: sadutiyavihārī, living with a second person. Dwelling alone 一一住. Pāli: ekavihārī, living alone.

^[29]. Pāli: kāmupasaṃhitā rajaniyā, forms imbued with lust and associated with sensual desire.

^[30]. Yoke and obstruction 阨礙: being confined by a yoke around the neck. Pāli: saṃyogo, bondage—the fastening of the necks of two oxen beneath one yoke.

^[31]. That is, the second person with whom one lives.

^[32]. Pāli, as in Sutra 309.

^[33]. Gaggara Pond 揭伽池. Pāli: Gaggarā pokkharaṇī.

^[34]. Pāli, M.145, Puṇṇovāda-sutta.

^[35]. Sunāparanta in the western region 西方輸盧那. Pāli: Sunāparantaka; the homeland of Punna.

^[36]. Pāli, S.35.95, Saṅgayha.

^[37]. Ma-la-ca-cữu 摩羅迦舅. Pāli: Mālukyaputta.

^[38]. Taking what is seen merely as what is seen 見以見為量. Pāli: diṭṭhe diṭṭhamattaṃ bhavissati, in what is seen, there will be only the seen.

^[39]. Pāli: tato tvaṃ, mākukyaputta, nevidha,nahuraṃ na ubhayam antarena. Esevanto dhussā’ti, therefore, Māluhyaputta, you do not exist in this life, you do not exist in the next life, and you do not exist between the two lives. This itself is the end of suffering.

^[40]. Pāli, S. 35. 152. Atthinukhopariyāya.

^[41]. Pāli: atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññtreva saddhāya aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā aññanaṃ vyākāreyya: khīṇā jāti…, is there a method of Dharma by relying upon which, rather than relying on faith, personal preference, learning, argumentation, or a predilection for speculative and metaphysical reasoning, a bhikkhu might declare: “Birth is ended”?

^[42]. Pāli: api nume bhikkhave dhammā saddhāa vā viditabbā, ruciyā vā veditabbā... No hetam bhante, are these phenomena to be known through faith, through personal preference...? No, Blessed One.

^[43]. The Pāli version answers: “No.”

^[44]. Pāli, S. 27. 1. Cakkhu.

^[45]. Pāli, S. 26. 1. Cakkhu.

^[46]. Pāli, S. 35. 23. Sabba.

^[47]. Pāli, as in the preceding discourse; however, the contents are not entirely identical. This discourse appears to be unique to the Sarvāstivāda and to form the doctrinal basis for the position that “everything exists.” A note by Yinshun.

^[48]. Everything exists 一切有.

^[49]. Invisible, but offering resistance 無見有對. The Sarvāstivāda view concerning the internal ayatanas. See the Abhidharmakośa, Chapters 1 and 2.

^[50]. Six recollections 六顧念.

^[51]. Six coverings 六覆.

^[52]. Pāli, S. 35. 7-12. Anicca, etc.

^[53]. Conventional designation of phenomena 俗數法, that is, the teaching of phenomena according to conventional truth.

^[54]. Six courses of joy 六喜行, called in the Saṅgītiparyāya-pādaśāstra 15 the six approaches of joy. Pāli, D. 33. Saṅgīti, cha somanassūpavicārā: cakkhunā rūpaṃ dsvā somanassṭhāniyaṃ rūpaṃ upavicarati, after cognizing form with the eye, one reflects upon—closely approaches—the form that is conducive to joy.

^[55]. Six courses of sorrow 六憂行, also called the six approaches of sorrow; ibid., as in the preceding discourse.

^[56]. Six courses of equanimity 六捨行, or the six approaches of equanimity; see ibid., as in Discourse 315 above.

^[57]. Six constant courses 六常行, also called the six constant abidings; see the Saṅgītiparyāya-pādaśāstra 15. Pāli, D. 33. Saṅgīti, cha satata-vihārā: bhikkhu cakkhunā rūpaṃ disvā n’eva sumano hoti na dummano upekkho viharati sato sampajāno, when a bhikkhu sees form with the eye, he is neither pleased nor displeased, but abides in equanimity, mindful and clearly comprehending.