Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

雜阿含經

Chinese title:雜阿含經

📖15,434 words · ~62 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 283. PLANTING A TREE[1]

Thus have I heard:

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

“If, with regard to the phenomena that bind one through the fetters, one follows after and savors their gratification, looks back upon them with fondness, and allows the mind to become entangled, then craving arises^[2]. Craving conditions clinging; clinging conditions existence; existence conditions birth; and birth conditions aging and death, sorrow, lamentation, pain, and distress. Thus there arises this entire great mass of suffering.

It is like a person planting a tree. At first, while the tree is still young, weak, and tender, it must be cherished and protected, kept secure, its soil tended, watered at the proper times, and maintained under suitable conditions of heat and cold. Through these causes and conditions, the tree gradually grows.

In the same way, bhikkhus, when one savors the gratification of the phenomena that bind one through the fetters and nurtures their growth, attachment and craving arise. Craving conditions clinging; clinging conditions existence; existence conditions birth; and birth conditions aging and death, sorrow, lamentation, pain, and distress. Thus there arises this entire great mass of suffering.

“If, with regard to the phenomena that bind one through the fetters, one accordingly contemplates impermanence, contemplates their duration, arising, and cessation, contemplates dispassion, contemplates quiescence, and contemplates relinquishment, without looking back upon them with fondness and without allowing the mind to become entangled, then craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, aging, illness, death, sorrow, lamentation, pain, and distress cease.

The entire great mass of suffering that had thus arisen also ceases. It is likewise as when a tree is planted: if, while it is still young, tender, and weak, it is not cherished and protected, not kept secure, its soil is not tended or fertilized, it is not watered at the proper times, and suitable conditions of heat and cold are not provided, that tree will be unable to grow. Furthermore, if its roots are cut, its branches broken, its trunk cut into sections and split into pieces, and it is left exposed to the wind and sun; or if it is burned with fire until it is reduced to ashes; or if its ashes are scattered by a whirlwind; or if they are cast into water—then, bhikkhus, what do you think?

Would this not sever the roots of that tree and, by burning it until it is destroyed, render it incapable of arising in the future?”

They replied:

“Indeed, Blessed One, it would.”

“In the same way, bhikkhus, if, with regard to the phenomena that bind one through the fetters, one accordingly contemplates impermanence, contemplates their duration, arising, and cessation, contemplates dispassion, contemplates quiescence, and contemplates relinquishment, without looking back upon them with fondness and without allowing the mind to become entangled, then craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, aging, illness, death, sorrow, lamentation, pain, and distress cease. The entire great mass of suffering that had thus arisen also ceases.”

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

SUTRA 284. THE GREAT TREE[3]

Thus have I heard:

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

“If, with regard to phenomena subject to clinging, one follows after and savors their gratification, becomes attached to them, allows the mind to become entangled, and lets the mind race after name-and-form^[4], then name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions clinging; clinging conditions existence; existence conditions birth; and birth conditions aging, illness, death, sorrow, lamentation, pain, and distress.

Thus there arises this great mass of suffering. It is like a great tree with roots, boughs, branches, leaves, flowers, and fruit. Its roots are planted deep and firm, fertilized with manure and ashes, and irrigated with water; thus that tree stands firmly and does not decay throughout its life.

In the same way, bhikkhus, if, with regard to phenomena subject to clinging, one follows after and savors their gratification, becomes attached to them, allows the mind to become entangled, and lets the mind race after name-and-form, then name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions clinging; clinging conditions existence; existence conditions birth; and birth conditions aging, illness, death, sorrow, lamentation, pain, and distress.

Thus there arises this great mass of suffering.

“If, with regard to phenomena subject to clinging, one accordingly contemplates impermanence, contemplates their duration, arising, and cessation, contemplates dispassion, contemplates quiescence, and contemplates revulsion, so that the mind neither craves nor becomes entangled and consciousness does not race after name-and-form, then name-and-form ceases. With the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases;

and with the cessation of birth, aging, illness, death, sorrow, lamentation, pain, and distress cease.

Thus the entire great mass of suffering that had arisen also ceases. It is like planting a tree: if it is not protected at the proper times and kept secure, if its soil is not fertilized, if it is not watered at the proper times, and if it is exposed to irregular cold and heat, the tree will be unable to grow. Furthermore, if its roots are cut, its branches broken, its trunk cut into sections and split into pieces, and it is left exposed to the wind and sun; or if it is burned with fire until it is reduced to ashes; or if its ashes are scattered by a whirlwind; or if they are cast into water—then, bhikkhus, what do you think?

Would this not cut down that tree and, by burning it until it is destroyed, render it incapable of arising in the future?”

They replied:

“Indeed, Blessed One, it would.”

“In the same way, bhikkhus, if, with regard to phenomena subject to clinging, one accordingly contemplates impermanence, contemplates their duration, arising, and cessation, contemplates dispassion, contemplates quiescence, and contemplates revulsion, so that the mind neither craves nor becomes entangled and consciousness does not race after name-and-form, then name-and-form ceases. With the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases;

and with the cessation of birth, aging, illness, death, sorrow, lamentation, pain, and distress cease.

Thus the entire great mass of suffering that had arisen also ceases.”

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

SUTRA 285. THE BUDDHA’S SEARCH[5]

Thus have I heard:

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

“I recall that in a former time, before I attained perfect enlightenment, I dwelt alone in a secluded place, diligently striving in meditation and reflecting. This thought arose in me: ‘The world has fallen into calamity^[6], namely birth, aging, illness, death, change, and renewed birth. Yet sentient beings do not understand as it truly is the origin and the supporting condition^[7] of birth, aging, illness, and death.’

“I thought: ‘When what exists does birth come to be? With what as condition does birth occur?’ I then reflected properly and, in accordance with reality, attained direct realization and knowledge arose in me^[8]: ‘When existence is present, birth comes to be; conditioned by existence, birth occurs.’

“I further reflected: ‘When what exists does existence come to be? With what as condition does existence occur?’ I then reflected properly and, in accordance with reality, attained direct realization and knowledge arose in me: ‘When clinging is present, existence comes to be; conditioned by clinging, existence occurs.’

“I further thought: ‘Upon what condition does clinging depend? When what exists does clinging come to be, and conditioned by what does clinging occur?’ I then reflected properly and, in accordance with reality, attained direct realization and knowledge arose in me: ‘When one is attached to the gratification in phenomena subject to clinging, becomes enamored of them, allows the mind to become entangled, and sensual craving increases, then because that craving exists, clinging comes to be. Craving conditions clinging; clinging conditions existence; existence conditions birth; and birth conditions aging, illness, death, sorrow, lamentation, pain, and distress. Thus there arises this entire great mass of suffering.’

“Bhikkhus, what do you think? Just as a lamp burns by dependence upon oil and a wick, if oil and wick are continually added to it, would the light of that lamp endure for a long time?”

“Blessed One, it would endure for a long time.”

“Bhikkhus, regarding form that is subject to clinging, one savors its gratification and becomes attached to it; the mind is entangled, and craving increases. Because that craving exists, there is clinging. With craving as condition, clinging comes to be; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging, illness, death, sorrow, lamentation, pain, distress, and affliction come to be. Thus this entire great mass of suffering arises.

“At that time I again thought: ‘When what does not exist, do this aging, illness, and death not exist? With the cessation of what do aging, illness, and death cease?’ I then reflected rightly and, in accordance with reality, attained direct insight and the knowledge arose: ‘When there is no birth, there is no aging, illness, and death; with the cessation of birth, aging, illness, and death cease.’

“I again thought: ‘When what does not exist, does birth not exist? With the cessation of what does birth cease?’ I then reflected rightly and, in accordance with reality, attained direct insight and the knowledge arose: ‘When there is no existence, there is no birth; with the cessation of existence, birth ceases.’

“I again reflected: ‘When what does not exist, does existence not exist? With the cessation of what does existence cease?’ I then reflected rightly and, in accordance with reality, attained direct insight and the knowledge arose: ‘One should contemplate that which is subject to clinging as impermanent, arising and ceasing, fading away, coming to an end, and to be relinquished. When the mind neither craves nor becomes entangled, craving ceases. With the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging, illness, death, sorrow, lamentation, pain, distress, and affliction cease. Thus this entire great mass of suffering that has arisen also ceases.’

“Bhikkhus, what do you think? Suppose there were oil and a lampwick. If no more oil were added and the wick were not tended, would not the lamp’s light cease to exist in the future and be extinguished?”

The bhikkhus said to the Buddha:

“Blessed One, that is so.”

“So too, bhikkhus, one should contemplate all phenomena subject to clinging as impermanent, arising and ceasing, fading away, coming to an end, and to be relinquished. When the mind neither craves nor becomes entangled, craving ceases. When craving ceases, clinging ceases, and so on, until this entire great mass of suffering that has arisen also ceases.”

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

DISCOURSE 286. CLINGING^[9]

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 bhikkhus:

“I recall that formerly, before I attained perfect enlightenment, I lived alone in a secluded place, diligently and energetically practicing meditation and reflection. The full account is as in the preceding discourse, with only the following minor difference:

“Suppose one carried ten bundles of firewood, twenty bundles, thirty bundles, forty bundles, fifty bundles, a hundred bundles, a thousand bundles, or a hundred thousand bundles, gathered and piled them together, and set them alight, making a great bonfire. If someone continued adding firewood and dry grass, then, bhikkhus, what do you think? Would this fire continue burning indefinitely?”

The bhikkhus said to the Buddha:

“Blessed One, it would.”

“So too, bhikkhus, regarding that which is subject to clinging, one savors its gratification and becomes attached to it; the mind is entangled, and craving increases. This craving has clinging as its condition. With clinging as condition, existence comes to be, and so on, until this entire great mass of suffering arises.

“Bhikkhus, if no more firewood or dry grass were added to that burning bonfire, what do you think? Would that fire be extinguished?”

“Blessed One, it would.”

“So too, bhikkhus, one should contemplate all phenomena subject to clinging as impermanent, arising and ceasing, fading away, coming to an end, and to be relinquished. When the mind neither craves nor becomes entangled, craving ceases. When craving ceases, clinging ceases; and, to give the full account, this continues until that entire great mass of suffering which has arisen also ceases.”

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

DISCOURSE 287. THE ANCIENT CITY^[10]

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 bhikkhus:

“I recall that formerly, before I attained perfect enlightenment, I was alone in a secluded place, diligently and energetically practicing meditation and reflection. This thought arose in me: ‘Because what exists do aging and death exist? Conditioned by what do aging and death come to be?’ I then reflected rightly and, in accordance with reality, attained direct insight and the knowledge arose^[11]: ‘Because birth exists, aging and death exist; conditioned by birth, aging and death come to be.’ The same applies to existence, clinging, craving, feeling, contact, the six sense entrances, and name-and-form.

“‘Because what exists does name-and-form exist? Conditioned by what does name-and-form come to be?’ I then reflected rightly and, in accordance with reality, attained direct insight and the knowledge arose: ‘Because consciousness exists, name-and-form exists; conditioned by consciousness, name-and-form comes to be.’ When I reflected in this way, I went as far as consciousness and then turned back, being unable to pass beyond it^[12].

That is, conditioned by consciousness, name-and-form comes to be. Conditioned by name-and-form, the six sense entrances come to be. Conditioned by the six sense entrances, contact comes to be.

Conditioned by contact, feeling comes to be. Conditioned by feeling, craving comes to be. Conditioned by craving, clinging comes to be.

Conditioned by clinging, existence comes to be. Conditioned by existence, birth comes to be. Conditioned by birth, aging, illness, death, sorrow, lamentation, pain, distress, and affliction come to be.

Thus this entire great mass of suffering arises.

“Then I thought: ‘When what does not exist, do aging and death not exist? With the cessation of what do aging and death cease?’ I then reflected rightly and, in accordance with reality, attained direct insight and the knowledge arose: ‘When there is no birth, there is no aging and death; with the cessation of birth, aging and death cease.’ The same applies to birth, existence, clinging, craving, feeling, contact, the six sense entrances, name-and-form, consciousness, and formations. The full account is as in the preceding discourse.

“I further reflected: ‘When what does not exist, do formations not exist? With the cessation of what do formations cease?’ I then reflected rightly and, in accordance with reality, attained direct insight and the knowledge arose: ‘When there is no ignorance, there are no formations; with the cessation of ignorance, formations cease. With the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense entrances cease; with the cessation of the six sense entrances, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases;

with the cessation of existence, birth ceases; with the cessation of birth, aging, illness, death, sorrow, lamentation, pain, distress, and affliction cease.

Thus this entire great mass of suffering that has arisen is also extinguished.’

“At that time, I thought: ‘I have found the path of the ancient seers, the trail of the ancient seers, the footsteps of the ancient seers. The ancient seers formerly followed this path, and now I too shall follow it^[13].’ It is as though a person traveling through a wilderness, clearing a way and searching for a path, suddenly came upon an ancient road traveled by people of old. He would then follow it.

Proceeding onward, he would see an ancient city, the palace of an ancient king, scenic gardens, bathing ponds, and pure, clean groves. He would think: ‘I should now go and report this to the king.’ He would hasten to the king and report: ‘Your Majesty, please know that while traveling through the wilderness, clearing a way and searching for a path, I suddenly came upon an ancient road traveled by people of old. I then followed it.

Proceeding onward, I saw an ancient city, the palace of an ancient king, scenic gardens, bathing ponds, and clear springs and groves. Your Majesty may go there and dwell at ease.’ The king would then go there and make his residence there, living in great happiness, peace, and security, while the populace would also flourish.”

“Now I too am like this. I have discovered the path of the ancient seers, the trail of the ancient seers, the footprints of the ancient seers—the way traveled by the ancient seers—and now I follow it. That path is the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

By means of this path, I discerned aging, illness, and death; the arising of aging, illness, and death; the cessation of aging, illness, and death; and the path leading to the cessation of aging, illness, and death. I discerned birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and formations; the arising of formations, the cessation of formations, and the path leading to the cessation of formations.

Regarding this Dharma, I knew and awakened to it for myself and attained complete and perfect awakening. I then revealed, elucidated, and expounded it for the welfare and benefit of bhikshus, bhikshunis, upasakas, upasikas, ascetics, adherents of other paths, brahmins, householders, and renunciants, so that all four assemblies might hear it, rightly follow it, give rise to joyful faith, understand the wholesome Dharma, and cause the holy life to spread more widely.”

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

SUTRA 288. REEDS[14]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka precinct of Rajagriha. At that time, Venerable Shariputra and Venerable Mahā-Kauṣṭhila were both staying on Mount Gridhrakuta.

Then, in the evening, after rising from meditative seclusion, Venerable Shariputra went to Venerable Mahā-Kauṣṭhila. They exchanged greetings and compliments, and then he sat down to one side and said to Venerable Mahā-Kauṣṭhila:

“I have a question I wish to ask. Would you have time to answer it?”

Venerable Mahā-Kauṣṭhila replied to Venerable Shariputra:

“Ask whatever you wish, venerable sir. I shall answer whatever I know.”

Venerable Shariputra asked Venerable Mahā-Kauṣṭhila:

“Venerable Mahā-Kauṣṭhila, what do you think: is there aging?”

He replied:

“Yes, Venerable Shariputra, there is.”

He asked again:

“Is there death?”

He replied:

“There is.”

He asked again:

“What do you think: are aging and death self-created, created by another, created by both self and another, or created without cause, being created by neither self nor another?”

He replied:

“Venerable Shariputra, aging and death are not self-created, not created by another, not created by both self and another, nor are they created without cause, being created by neither self nor another. Rather, conditioned by birth, aging and death come to be.”

“Likewise, are birth, existence, clinging, craving, feeling, contact, the six sense bases, and name-and-form self-created, created by another, created by both self and another, or created without cause, being created by neither self nor another?”

He replied:

“Venerable Shariputra, name-and-form are not self-created, not created by another, not created by both self and another, nor are they created without cause, being created by neither self nor another. Rather, this name-and-form arises conditioned by consciousness.”

He asked again:

“Is this consciousness self-created, created by another, created by both self and another, or created without cause, being created by neither self nor another?”

He replied:

“Venerable Shariputra, this consciousness is not self-created, not created by another, not created by both self and another, nor is it created without cause, being created by neither self nor another. Rather, this consciousness arises conditioned by name-and-form.”

Venerable Shariputra asked again:

“Venerable Mahā-Kauṣṭhila, earlier you said that name-and-form are not self-created, not created by another, not created by both self and another, nor created without cause, being created by neither self nor another, but that this name-and-form arises conditioned by consciousness. Now you say that consciousness is conditioned by name-and-form. What is the meaning of this?”

Venerable Mahā-Kauṣṭhila replied:

“I shall now give an analogy, for a wise person can understand through an analogy. It is as though three reeds were set upright on open ground. By supporting one another, they could remain standing. If one reed were removed, the other two could not remain standing; if two reeds were removed, the remaining one could not remain standing. They must support one another in order to stand. Consciousness conditioned by name-and-form is likewise: they must depend upon each other in order to arise and develop.”

Venerable Shariputra said:

“Excellent! Excellent! Among the Blessed One’s shravaka disciples, Venerable Kauṣṭhila possesses lucid wisdom, is well disciplined and fearless, has seen the deathless Dharma, and has personally and fully realized the deathless Dharma. That is to say, Venerable Mahā-Kauṣṭhila possesses such profound analytical eloquence concerning meaning^[15] that he can answer every difficult question. Just as the world bears a priceless jewel upon its head, I too would now bear Venerable Mahā-Kauṣṭhila upon my head.

“Venerable Mahā-Kauṣṭhila, today I rejoice greatly, for I have gained much benefit from you. Other practitioners of the holy life who meet you repeatedly will surely also gain excellent benefit, for you skillfully teach the Dharma. I shall now take the Dharma teaching I have heard from Venerable Mahā-Kauṣṭhila and praise it in thirty ways, rejoicing in it.

“Venerable Mahā-Kauṣṭhila, one who teaches that aging and death are to be reviled, and teaches dispassion and cessation regarding them, is called a Dharma teacher. One who teaches that birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, and consciousness are to be reviled, and teaches dispassion and cessation regarding them, is also called a Dharma teacher. Any bhikshu who feels revulsion and fear toward aging and death and proceeds toward dispassion and cessation is called a Dharma teacher.

Likewise, one who feels revulsion and fear toward consciousness and proceeds toward dispassion and cessation is also called a Dharma teacher. Any bhikshu who, regarding aging and death, feels revulsion and fear, attains dispassion and cessation, no longer gives rise to the outflows, and whose mind is well liberated, is called a Dharma teacher. Likewise, one who, regarding consciousness, feels revulsion and fear, attains dispassion and cessation, no longer gives rise to the outflows, and whose mind is well liberated, is also called a Dharma teacher.”

Venerable Mahā-Kauṣṭhila said to Venerable Shariputra:

“Excellent! Excellent! Among the Blessed One’s shravaka disciples, you possess lucid wisdom, are well disciplined and fearless, have seen the deathless Dharma, and have personally and fully realized the deathless Dharma. For Venerable Shariputra is capable of asking profound questions concerning right knowledge. You are like a priceless jewel borne upon the heads of people in the world. Likewise, you, Venerable One, are revered and respectfully attended upon by all practitioners of the holy life. Today I rejoice greatly, for I have gained much benefit through discussing these sublime meanings with you.”

The two true disciples rejoiced in one another’s words, and each returned to his own dwelling.

SUTRA 289. THE UNINSTRUCTED (1)[16]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka precinct of Rajagriha. At that time, the Blessed One addressed the bhikshus:

“The foolish, uninstructed worldling becomes disgusted with the body composed of the four great elements, becomes dispassionate toward it, and turns away from and abandons it—but not so with consciousness. Why is this? Because he sees that the body composed of the four great elements increases and decreases, and is taken up and cast aside.

Yet toward mind, mentation, and consciousness, the foolish, uninstructed worldling is unable to become disenchanted, dispassionate, and liberated. Why is this? Because for a long time he has cherished and fondled these, binding them to a self, regarding them as an acquisition or clinging to them, and saying, ‘This is me, this is mine, or these exist within one another^[19].’ Therefore, the foolish, uninstructed worldling is unable to become disenchanted with these, become dispassionate toward them, and turn away from and abandon them.

The foolish worldling would rather regard the body composed of the four great elements as self or belonging to self than regard consciousness as self or belonging to self. Why is this? Because the body composed of the four great elements may be seen to endure for only ten years, twenty years, thirty years, up to a hundred years, and then perish, or perhaps endure a little longer.

But this mind, mentation, and consciousness arise and cease, change and alter, day by day, night by night, hour by hour, moment by moment, in every instant. It is like a monkey roaming through a forest: one moment it is here, and suddenly it goes elsewhere; it swings from one branch to another, letting go of one tree and grasping another. Mind, mentation, and consciousness are likewise: in one moment they arise, and in one moment they cease.

“The learned noble disciple carefully reflects upon and observes dependent origination in this way: Pleasant contact is the condition for the arising of pleasant feeling. When experiencing a pleasant feeling, he knows it as it truly is: ‘A pleasant feeling is being experienced.’ When that pleasant contact ceases, the feeling that arose with pleasant contact as its causal condition also ceases, becomes cool, and grows tranquil.

As with pleasant feeling, so too with feelings that arise through painful contact, joyful contact, sorrowful contact, and equanimous contact. When experiencing an equanimous feeling, he knows it as it truly is: ‘An equanimous feeling is being experienced.’ When that equanimous contact ceases, the equanimous feeling that arose with equanimous contact as its causal condition also ceases, becomes cool, and grows tranquil.

He reflects: ‘This feeling arises from contact, delights in contact, and is bound to contact. Because there is this or that kind of pleasure born of contact, there is this or that kind of pleasure born of feeling. When this or that kind of pleasure from contact ceases, this or that kind of pleasure from feeling also ceases, becomes cool, and grows tranquil.’ Thus, the learned noble disciple becomes disenchanted with form; he also becomes disenchanted with feeling, perception, formations, and consciousness.

Because he is disenchanted, he does not delight in them. Because he does not delight in them, he is liberated, and there is 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.’”

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

SUTRA 290. UNINSTRUCTED (2)[20]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds near the city of Rajagriha. At that time, the Blessed One addressed the bhikkhus:

Yet toward mind, mentation, and consciousness, the foolish, uninstructed worldling is unable to become disenchanted, dispassionate, and liberated. This is because for a long time he has cherished and fondled these, binding them to a self, regarding them as an acquisition or clinging to them, and saying, ‘This is me, this is mine, or these exist within one another.’ Therefore, the foolish, uninstructed worldling is unable to become disenchanted with these, become dispassionate toward them, and turn away from and abandon them.

“The foolish worldling would rather regard the body composed of the four great elements as self or belonging to self than regard consciousness as self or belonging to self. Why is this? Because the body composed of the four great elements may be seen to endure for only ten years, twenty years, thirty years, up to a hundred years, and then perish, or perhaps endure a little longer.

“It is like two fire-sticks being rubbed together: when they come together, fire arises. If the two fire-sticks are separated, the fire consequently goes out. In the same way, feelings originate dependent upon contact; they arise from contact and originate through contact. When this or that kind of contact originates, this or that kind of feeling also originates. When the origination of this or that kind of contact ceases, the origination of this or that kind of feeling also ceases, becomes cool, and grows tranquil.

“When the learned noble disciple observes in this way, he is liberated from form; he is also liberated from feeling, perception, formations, and consciousness; and he is liberated from birth, aging, illness, death, sorrow, lamentation, distress, and suffering. I say that this person has been liberated from suffering.”

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

SUTRA 291. CONTACT[21]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, at the Kalandaka grounds near the city of Rajagriha. At that time, the Blessed One addressed the bhikkhus:

“I have taught the Dharma of internal contact^[22]. Have you grasped it^[23]?”

At that time, a bhikkhu rose from his seat, adjusted his robes, bowed his head at the Buddha’s feet, placed his palms together, and said to the Buddha:

“Blessed One, I have grasped the Dharma of internal contact that was taught.”

Although this bhikkhu thus affirmed this himself before the Buddha, the Blessed One nevertheless appeared displeased. At that time, Venerable Ananda was standing behind the Buddha, holding a fan and attending upon him. The Buddha said to Ananda:

“The Dharma of internal contact according to the Dharma and discipline of the noble ones differs from what this bhikkhu has said.”

Ananda said to the Buddha:

“Now is indeed the proper time. I pray that the Blessed One will teach the bhikkhus the Dharma of internal contact within the Dharma and discipline of the noble ones. Having heard it, the bhikkhus will receive it and put it into practice.”

The Buddha said to Ananda:

“Excellent, Ananda! Bhikkhus, listen attentively and reflect carefully. I shall explain it for you.

“Bhikkhus, when grasping the Dharma of internal contact, you should reflect in this way: ‘There are many different kinds of suffering among sentient beings. What is the cause of this suffering? What is its origination? From what is it born? What is its contact^[24]?’ When grasping it in this way, you should know that this suffering has ức-ba-đề^[25] as its cause, ức-ba-đề as its origination, is born from ức-ba-đề, and manifests through^[26] ức-ba-đề.’”

“Furthermore, bhikkhus, with regard to the phenomenon of internal contact, what is the cause of upadhi, what is its arising, what gives birth to it, and what brings it into manifestation^[27]? When he apprehends it, he knows that upadhi has craving as its cause, craving as its arising; it is born from craving and brought into manifestation by craving. Furthermore, bhikkhus, when apprehending the phenomenon of internal contact, one should know: What is the cause of craving, what is its arising, what gives birth to it, and what brings it into manifestation?

Apprehending it in this way, one should know that form is regarded by the world as beautiful^[28]; where there is such form, craving arises when it arises there, craving becomes entangled when it becomes entangled there, and craving abides when it abides there^[29].

“If any ascetics or brahmins, with regard to form regarded by the world as beautiful, give rise to the perception of permanence, the perception of constancy, the perception of security, the perception of freedom from illness, and the perception that it is self or belongs to self, then their craving for that form increases. When craving has increased, upadhi increases; when upadhi increases, suffering increases. If suffering increases, they certainly will not be liberated from birth, old age, illness, death, sorrow, lamentation, pain, and distress. I say that such persons are not liberated from suffering.

Do not drink from it. If you drink, you will die or suffer agony close to death.’ Those thirsty people, not believing these words, would nevertheless drink. Although they enjoyed its delicious taste, before long they would die or suffer agony close to death.

In the same way, if any ascetics or brahmins, with regard to form regarded by the world as beautiful, give rise to the perception of permanence, the perception of constancy, the perception of security, the perception of freedom from illness, and the perception that it is self or belongs to self, then—as explained in detail above, up to—they will not be liberated from birth, old age, illness, death, sorrow, lamentation, pain, and distress.

“If any ascetics or brahmins contemplate form regarded by the world as beautiful as illness, as a boil, as a thorn, as murderous, as impermanent, suffering, empty, and not-self, then they will certainly become disassociated from this craving. Because craving is abandoned, upadhi is abandoned; because upadhi is abandoned, suffering is abandoned. When suffering has been abandoned, birth, old age, illness, death, sorrow, lamentation, pain, and distress are abandoned.

“It is as though there were beside a road a cool, clear pond, endowed with excellent flavor, into which someone secretly put poison. During the hot month of spring, travelers, tormented by the hot wind and thirst, would vie with one another to approach and drink the water. Someone might say: ‘Good sirs, this is a cool, clear pond, endowed with excellent color and flavor, but it contains poison. Do not drink from it. If you drink, you will die or suffer agony close to death.’ Those people would think: ‘This water contains poison. If I drink it, I will die or suffer agony close to death. I shall endure my thirst and eat some dry provisions instead; I dare not drink this water.’

“In the same way, if any ascetics or brahmins contemplate form regarded by the world as beautiful as illness, as a boil, as a thorn, as murderous, as impermanent, suffering, empty, and not-self, then—up to—they will be liberated from birth, old age, illness, death, sorrow, lamentation, pain, and distress.

“Therefore, Ananda, whatever is seen, heard, felt, or cognized regarding this phenomenon should be contemplated in this way. What pertains to the past, present, and future should likewise be contemplated in this way, in accordance with this principle.”

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

SUTRA 292. REFLECTIVE EXAMINATION[30]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Karanda grounds at Rajagriha. At that time, the Blessed One said to the bhikkhus:

“How does one reflectively examine so as rightly to bring suffering to complete cessation and reach the ultimate end of suffering? When reflectively examining all the various kinds of suffering experienced by sentient beings, one asks: What is the cause of these sufferings, what is their arising, what gives birth to them, and what is their contact^[31]? Upon reflection, one knows that clinging is their cause, clinging is their arising, clinging gives birth to them, and clinging is their contact.

If this clinging is extinguished without remainder, then these sufferings will certainly also be extinguished. He knows as it really is the path he is following that leads to the complete cessation of suffering, and his cultivation proceeds in conformity with the Dharma^[32]. This is called a bhikkhu who rightly extinguishes suffering and reaches the ultimate end of suffering; that is, clinging has been extinguished.

“Furthermore, a bhikkhu reflectively examines so as rightly to extinguish suffering and reach the ultimate end of suffering. He then reflects: What is the cause of that clinging, what is its arising, what gives birth to it, and what is its contact? Reflecting, he knows that craving is the cause of clinging, craving is its arising, craving gives birth to it, and craving is its contact. When this craving is forever extinguished and no longer exists, clinging is consequently extinguished. He knows as it really is the path he is following that leads to the complete cessation of suffering, and his cultivation proceeds in conformity with the Dharma. This is called a bhikkhu who rightly extinguishes suffering and reaches the ultimate end of suffering; that is, craving has been extinguished.

“Furthermore, a bhikkhu reflectively contemplates so as rightly to extinguish suffering and reach the ultimate end of suffering. He then reflects: What is the cause of this craving, what is its arising, what gives birth to it, and what is its contact? Upon reflective examination, he knows that feeling is the cause of craving, feeling is its arising, feeling gives birth to it, and feeling is its contact.

When this feeling is forever extinguished and no longer exists, craving is also extinguished. He knows as it really is the path he is following that leads to the complete cessation of suffering, and his cultivation proceeds in conformity with the Dharma. This is called a bhikkhu who rightly extinguishes suffering and reaches the ultimate end of suffering; that is, feeling has been extinguished.

“Furthermore, bhikkhus, when a bhikkhu reflectively examines so as rightly to extinguish suffering and reach the ultimate end of suffering, he reflects: What is the cause of this feeling, what is its arising, what gives birth to it, and what is its contact? One should know that contact is the cause of this feeling, contact is its arising, contact gives birth to it, and contact is its condition. When this contact is forever extinguished without remainder, feeling is also extinguished. He knows as it really is the path he is following that leads to the complete cessation of suffering, and his cultivation proceeds in conformity with the Dharma. This is called a bhikkhu who rightly extinguishes suffering and reaches the ultimate end of suffering.

When these six sense bases are extinguished without remainder, contact is also extinguished. He knows as it really is the path he is following that leads to the complete cessation of suffering, and his cultivation proceeds in conformity with the Dharma. This is called a bhikkhu who rightly extinguishes suffering and reaches the ultimate end of suffering.

“Furthermore, bhikkhus, when a bhikkhu reflectively examines so as rightly to extinguish suffering and reach the ultimate end of suffering, he reflects: What is the cause of these six sense bases, what is their arising, what gives birth to them, and what is their contact? One should know that name-and-form is the cause of these six sense bases, name-and-form is their arising, name-and-form gives birth to them, and name-and-form is their contact.

Therefore, when this name-and-form is completely extinguished without remainder, the six sense bases are also extinguished. He knows as it really is the path he is following that leads to the complete cessation of suffering, and his cultivation proceeds in conformity with the Dharma. This is called a bhikkhu who rightly extinguishes suffering and reaches the ultimate end of suffering; that is, name-and-form has been extinguished.”

“Furthermore, bhikkhus, when one deliberates and examines in order rightly to bring suffering to an end and reach the ultimate limit of suffering, one reflects: What is the cause of this name-and-form? From what does it arise, from what is it born, and through what does it come into contact? One should know that name-and-form has consciousness as its cause, arises from consciousness, is born of consciousness, and comes into contact through consciousness.

When this consciousness is extinguished without remainder, name-and-form is also extinguished. One knows as it really is the path one is following that leads to the complete cessation of suffering and practices in accordance with the Dharma. This is called a bhikkhu who rightly brings suffering to an end and reaches the ultimate limit of suffering, namely, the cessation of consciousness.

“Furthermore, bhikkhus, when one deliberates and examines in order rightly to bring suffering to an end and reach the ultimate limit of suffering, one reflects: What is the cause of this consciousness? From what does it arise, from what is it born, and through what does it come into contact? One should know that this consciousness has formations as its cause, arises from formations, is born of formations, and comes into contact through formations.

When one performs meritorious formations^[33], wholesome consciousness arises; when one performs unmeritorious, unwholesome formations, unwholesome consciousness arises; when one performs formations of nothingness^[34], consciousness of nothingness arises. Because this consciousness has formations as its cause, arises from formations, is born of formations, and comes into contact through formations, when those formations are extinguished and no longer exist, consciousness is also extinguished.

One knows as it really is the path one is following that leads to the complete cessation of suffering and practices in accordance with the Dharma. This is called a bhikkhu who rightly brings suffering to an end and reaches the ultimate limit of suffering, namely, the cessation of formations.

“Furthermore, bhikkhus, when one deliberates and examines in order rightly to bring suffering to an end and reach the ultimate limit of suffering, one reflects: What is the cause of these formations? From what do they arise, from what are they born, and through what do they come into contact? One should know that these formations have ignorance as their cause, arise from ignorance, are born of ignorance, and come into contact through ignorance.

Meritorious formations have ignorance as their condition; unmeritorious formations also have ignorance as their condition; and formations that are neither meritorious nor unmeritorious also have ignorance as their condition. One should know that these formations have ignorance as their cause, arise from ignorance, are born of ignorance, and come into contact through ignorance. When this ignorance is completely extinguished without remainder, these formations are also extinguished.

The Buddha said to the bhikkhus:

“What do you think? If a person, no longer attached to ignorance, gives rise to knowledge^[35], would that person still condition meritorious formations, unmeritorious formations, or formations of nothingness through this ignorance^[36]?”

The bhikkhus said to the Buddha:

“No, Blessed One. Why is that? When a learned noble disciple, no longer attached to ignorance, gives rise to knowledge, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; and so on through the cessation of birth, aging, illness, death, sorrow, lamentation, suffering, and distress. Thus this entire great mass of suffering also ceases.”

The Buddha said:

“Excellent! Excellent! Bhikkhus, I also teach this, and you bhikkhus also understand it thus.

With this or that phenomenon as condition, this or that phenomenon arises; this or that phenomenon is born, and with the cessation of this or that phenomenon, this or that phenomenon ceases, becomes still, cool, and tranquil. When a learned noble disciple, having become dispassionate toward ignorance, gives rise to knowledge, for as long as one experiences feelings within the limits of the body^[37], one knows as it really is that one experiences feelings within the limits of the body; for as long as one experiences feelings within the limits of the lifespan, one knows as it really is that one experiences feelings within the limits of the lifespan.

When the body breaks up and life comes to an end, all feelings experienced here are entirely extinguished without remainder.

“It is as if a strong man were to take a newly fired earthen vessel, still hot, and place it upon the ground. In only a short while the vessel would break apart, and its heat would also dissipate. In the same way, when a bhikkhu, having become dispassionate toward ignorance, gives rise to knowledge, for as long as one experiences feelings within the limits of the body, one knows as it really is that one experiences feelings within the limits of the body; for as long as one experiences feelings within the limits of the lifespan, one knows as it really is that one experiences feelings within the limits of the lifespan. When the body breaks up and life comes to an end, all feelings experienced here are entirely extinguished without remainder.”

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

SUTRA 293. EXTREMELY PROFOUND

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds near the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“I have transcended doubt, eliminated uncertainty, and completely uprooted the thorn of wrong views. No longer subject to regression and with the mind no longer attached, where could there be a self? I teach the Dharma to the bhikkhus.

I teach the bhikkhus the supramundane dependent origination of the noble ones, in accordance with emptiness. That is: because this exists, that exists; because this arises, that arises. Namely, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six sense bases arise; conditioned by the six sense bases, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, existence arises; conditioned by existence, birth arises; and conditioned by birth, aging, illness, death, sorrow, lamentation, suffering, and distress arise.

Thus this entire great mass of suffering arises; (details …) and so on, until this entire great mass of suffering ceases.

“Although the Dharma is taught in this way, that bhikkhu still entertains doubt and uncertainty. Having formerly not attained, he imagined that he had attained; not having comprehended, he imagined that he had comprehended; not having realized, he imagined that he had realized. Now, after hearing the Dharma, his mind gives rise to anguish, regret, confusion, and obstruction.

Why is this? Because this is profound: namely, the Dharma of dependent origination. Yet there is something even more profound and many times harder to see: the relinquishment of all clinging, the exhaustion of craving, dispassion, tranquility, and nirvana.

These two teachings concern the conditioned and the unconditioned. The conditioned arises, abides, changes, and ceases. The unconditioned neither arises, abides, changes, nor ceases.

Bhikkhus, this is called: all formations are suffering; nirvana is peaceful cessation. Because the cause arises, suffering arises; because the cause ceases, suffering ceases. The paths are cut off and continuity is utterly extinguished.

The cessation of continuity^[38] is called the limit of suffering. Bhikkhus, what is extinguished? It is the suffering that remains.

If that is extinguished, stilled, cooled, and made tranquil, this means that all clinging has been completely extinguished, craving exhausted, dispassion attained, and tranquility and nirvana realized.”

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

SUTRA 294. THE FOOLISH AND THE WISE[39]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds near the city of Rajagriha. At that time, the Blessed One said to the bhikkhus:

“An ignorant, unlearned ordinary person, obscured by ignorance and bound by the condition of craving, acquires this body endowed with consciousness^[40]. Within the body there is this consciousness, and outside the body there is name-and-form. These two conditions give rise to contact. Contacted through these six entrances of contact^[41], the ignorant, unlearned ordinary person experiences painful and pleasant feelings, and because of this various distinctions arise. What are the six? The entrance of eye-contact; the entrances of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.”

“A wise and learned person, obscured by ignorance and bound by the conditions of craving, acquires this body endowed with consciousness. Thus, inwardly there is the body endowed with consciousness, and outwardly there is name-and-form. From these two conditions arise the six contact sense bases. Touched by the six contacts, the wise person experiences painful and pleasant feelings, and on this account various distinctions arise. What are the six? The eye-contact sense base; the ear-, nose-, tongue-, body-, and mind-contact sense bases.

“Between a foolish, benighted person and a wise person, both of whom cultivate the holy life under Me, is there any difference?”

The bhikshus said to the Buddha:

“The Blessed One is the foundation of the Dharma, the eye of the Dharma, and the refuge of the Dharma. Excellent, Blessed One! We beseech You to expound it. After hearing it, the bhikshus will receive and practice it.”

The Blessed One then told the bhikshus:

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

“Bhikshus, because an uninstructed, foolish ordinary person is obscured by ignorance and bound by the conditions of craving, he acquires this body endowed with consciousness. His ignorance is not ended and the conditions of craving are not exhausted; therefore, after death, he is reborn. Because he again assumes a body, he is not liberated from birth, aging, illness, death, sorrow, lamentation, pain, and distress. Why is this? Because the foolish ordinary person has not cultivated the holy life and has not rightly directed himself toward the complete ending of suffering and the utmost limit of suffering. Therefore, after death, this person is reborn. Because he again assumes a body, he is not liberated from birth, aging, illness, death, sorrow, lamentation, pain, and distress.

“Because a wise person is obscured by ignorance and bound by the conditions of craving, he acquires this body endowed with consciousness. Yet his ignorance is eliminated and the conditions of craving are utterly exhausted. Because ignorance has been eliminated and the conditions of craving utterly exhausted, after death he is no longer reborn.

Because he does not again undergo birth, he is liberated from birth, aging, illness, death, sorrow, lamentation, pain, and distress. Why is this? Because this person has previously cultivated the holy life and rightly directed himself toward the complete ending of suffering and the utmost limit of suffering.

Therefore, after death, this person is not reborn. Because he does not assume another body, he is liberated from birth, aging, illness, death, sorrow, lamentation, pain, and distress. This is the difference between an ordinary person and a wise person when they cultivate the holy life under Me.”

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

SUTRA 295. NOT YOUR POSSESSION[42]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalanda grounds, at Rajagriha. The Buddha then told the bhikshus:

“This body is not your possession, nor is it the possession of others. That is to say, through the aspirations and practices undertaken in the past^[43], this body consisting of the six contact sense bases has been acquired. What are the six?

The eye-contact sense base; the ear-, nose-, tongue-, body-, and mind-contact sense bases. A learned noble disciple skillfully reflects upon dependent arising and rightly contemplates these six bodies of consciousness, six bodies of contact, six bodies of feeling, six bodies of perception, and six bodies of volition. That is, because this exists, in the future there will be birth, aging, illness, death, sorrow, lamentation, pain, and distress, and thus this entire great mass of suffering will arise.

This is called the arising of the world through causes and conditions. Conversely, if this does not exist, then the six bodies of consciousness do not exist; nor do the six bodies of contact, six bodies of feeling, six bodies of perception, or six bodies of volition exist. That is, because this does not exist, in the future there will be no birth, aging, illness, death, sorrow, lamentation, pain, or distress, and the arising of this entire great mass of suffering also ceases.

“If a learned noble disciple, regarding the arising of the world and the cessation of the world, knows them rightly and as they truly are, sees them well, awakens to them well, and penetrates them well, then he is called a noble disciple who has acquired this wholesome Dharma, attained this wholesome Dharma, known this wholesome Dharma, and entered this wholesome Dharma; who has awakened to and seen the arising and cessation of the world; who has accomplished the liberation of the noble ones, completely ended suffering, and rightly reached the utmost limit of suffering. Why is this? Because the learned noble disciple has known, as they truly are, the arising of the world and the cessation of the world, and therefore sees them well, awakens to them well, and penetrates them well.”

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

SUTRA 296. CAUSES AND CONDITIONS[44]

Thus have I heard:

At one time, the Buddha was staying in the Bamboo Grove, in the Kalanda grounds, at Rajagriha. The Blessed One then told the bhikshus:

“I shall now teach the Dharma of causality and the phenomena born of conditions.

“What is the Dharma of causality^[45]? It is this: because this exists, that exists; thus, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; and so on, until this entire great mass of suffering arises.

“What are phenomena born of conditions^[46]? They are ignorance, formations, and so forth. Whether or not a Buddha appears in the world, this Dharma constantly abides as the abiding nature of Dharma and the dhatu of Dharma^[47]. The Tathagata has personally awakened to and understood this Dharma and attained complete and perfect enlightenment. For the sake of others, He expounds, instructs, and reveals it, saying: Conditioned by ignorance, formations arise; and so on, until, conditioned by birth, there arise aging, illness, death, sorrow, lamentation, pain, and distress.

“Whether or not a Buddha appears in the world, this Dharma constantly abides as the abiding nature of Dharma and the dhatu of Dharma. The Tathagata has personally awakened to and understood this Dharma and attained complete and perfect enlightenment. For the sake of others, He expounds, instructs, and reveals it, saying: Conditioned by birth, there arise aging, illness, death, sorrow, lamentation, pain, and distress.

“These phenomena are the abiding nature of Dharma, the emptiness of Dharma^[48], the suchness of Dharma, the intrinsic nature of Dharma, the Dharma that does not depart from suchness, the Dharma that does not differ from suchness, the ultimate truth, reality, and freedom from error. Such conformity with dependent arising is called phenomena born of conditions^[49]. Namely: ignorance, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging, illness, death, sorrow, lamentation, pain, and distress. These are called phenomena born of conditions.

“A learned noble disciple, seeing this Dharma of causality and these phenomena born of conditions clearly, rightly, and as they truly are, does not search into the past^[50], saying: ‘Did I exist in the past, or did I not exist? What kind of being was I in the past? What was I like in the past^[51]?’ He does not search into the future, saying: ‘Will I exist in the future, or will I not exist? What kind of being will I be? What will I be like?’ Inwardly, he does not doubt^[52]: ‘What are these things? Why does this exist? What were they before? What will they become afterward? Where have these beings come from? Having passed away here, where will they go^[53]?’

“If any ascetics or brahmins give rise to mundane fetters of views^[54]—namely, the fetter of the view of self, the fetter of the view of a being, the fetter of the view of a life principle, or the fetter of views concerning auspicious and inauspicious observances and taboos^[55]—all of these are completely abandoned, fully understood, and severed at the root, like the crown of a tala palm cut off, becoming phenomena that will never arise again in the future. This is called a learned noble disciple who, through right wisdom, sees as they truly are the Dharma of causality and phenomena born of conditions, sees them well, awakens to them well, cultivates them well, and penetrates them well.”

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

SUTRA 297. THE GREAT DHARMA OF EMPTINESS

Thus have I heard:

At one time, the Buddha was staying in the village of Cattle-Taming^[56], in the land of the Kurus. The Blessed One then told the bhikshus:

“I shall teach you a Dharma that is good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; pure and unalloyed, revealing the immaculate holy life. It is called the Sutra on the Great Dharma of Emptiness. Bhikshus, listen attentively and reflect well. I shall explain it for you.”

“What is the discourse on the Dharma of Great Emptiness? When this exists, that exists; with the arising of this, that arises. That is, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; … and so on, leading to the arising of this entire mass of suffering.

“Conditioned by birth, aging-and-death arises. If someone were to ask, ‘Who ages and dies? To whom does aging-and-death belong?’ that person would answer, ‘The self itself ages and dies.

Aging-and-death now belongs to the self; aging-and-death is the self.’ The statements ‘The life-principle is identical with the body’ and ‘The life-principle is one thing and the body another’ have only one meaning, though expressed in different ways. If one holds the view that ‘The life-principle is identical with the body,’ the living of the holy life is impossible. If one holds the view that ‘The life-principle is one thing and the body another,’ the living of the holy life is likewise impossible.

Without inclining toward either of these two extremes, the mind rightly proceeds by the Middle Way. The noble ones’ supramundane right view sees things as they really are, without distortion: conditioned by birth, aging-and-death arises…

“So too with birth, existence, clinging, craving, feeling, contact, the six sense bases, name-and-form, consciousness, and formations: conditioned by ignorance, formations arise. If one were then to ask, ‘What are formations, and to whom do formations belong?’ that person would answer, ‘Formations are the self; formations belong to the self.’ The statements ‘The life-principle is identical with the body’ and ‘The life-principle is one thing and the body another’ have only one meaning, though expressed in different ways.

If one holds the view that ‘The life-principle is identical with the body,’ the living of the holy life is impossible. If one holds the view that ‘The life-principle is one thing and the body another,’ the living of the holy life is likewise impossible. Without inclining toward either of these two extremes, the mind rightly proceeds by the Middle Way.

The noble ones’ supramundane right view sees things as they really are, without distortion: conditioned by ignorance, formations arise. If, bhikkhus, through dispassion toward ignorance, true knowledge arises, then who is it that ages and dies, and to whom does aging-and-death belong? When aging-and-death has been eliminated, know that its root has been completely severed, like the crown cut from a tala palm, incapable of arising again in the future.

“If, through dispassion toward ignorance, true knowledge arises in a bhikkhu, then who is born, to whom does birth belong, and so on through: who forms formations, and to whom do formations belong? When formations have been definitively eliminated, know that their root has been severed, like the crown cut from a tala palm, incapable of arising again in a future life.

“If, through dispassion toward ignorance, true knowledge arises in a bhikkhu, then with the cessation of ignorance, formations cease, and so on, until this entire mass of suffering also ceases. This is called the discourse on the Dharma of Great Emptiness.”

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

DISCOURSE 298. EXPOSITION OF THE DHARMA AND EXPOSITION OF ITS MEANING^[57]

Thus have I heard:

At one time, the Buddha was staying in the village of Cattle-Taming in Kuru. At that time, the Blessed One addressed the bhikkhus:

“I shall now expound the Dharma and its meaning^[58] concerning dependent origination. Listen carefully and reflect well; I shall explain it for you.

“What is the exposition of the Dharma concerning dependent origination? When this exists, that exists; with the arising of this, that arises. That is, conditioned by ignorance, formations arise; … and so on, leading to the arising of this entire mass of suffering. This is called the exposition of the Dharma concerning dependent origination.

“What is the exposition of its meaning? It is this: conditioned by ignorance, formations arise. What is ignorance?

It is not knowing the past, not knowing the future, and not knowing both past and future; not knowing the internal, not knowing the external, and not knowing both internal and external; not knowing karma, not knowing its result, and not knowing karma and its results; not knowing the Buddha, not knowing the Dharma, and not knowing the Sangha; not knowing suffering, not knowing its origin, not knowing its cessation, and not knowing the path; not knowing causes or phenomena that arise from causes; not knowing what is wholesome or unwholesome, blameworthy or blameless, to be cultivated or not to be cultivated; what is inferior or superior; what is defiled or purified; and not knowing any of the distinctions of dependent origination.

It is not discerning the six bases of contact as they really are; regarding these phenomena, one neither sees nor knows, has no direct realization^[59], is deluded and obscured, devoid of true knowledge, and shrouded in darkness. This is called ignorance.

“Conditioned by ignorance, formations arise. What are formations? They comprise bodily formations, verbal formations, and mental formations.

“Conditioned by formations, consciousness arises. What is consciousness? It is simply the six classes of consciousness: the class of eye-consciousness, the class of ear-consciousness, the class of nose-consciousness, the class of tongue-consciousness, the class of body-consciousness, and the class of mind-consciousness.

“Conditioned by consciousness, name-and-form arises. What is name? It is simply the four immaterial skandhas: the skandha of feeling, the skandha of perception, the skandha of formations, and the skandha of consciousness. What is form? It is simply the four great elements and the form derived from the four great elements. This form, together with the name just described, is called name-and-form.

“Conditioned by name-and-form, the six sense bases arise. What are the six sense bases? They are the six internal sense bases: the eye base, ear base, nose base, tongue base, body base, and mind base.

“Conditioned by the six sense bases, contact arises. What is contact? It is simply the six classes of contact: the class of eye-contact, the class of ear-contact, the class of nose-contact, the class of tongue-contact, the class of body-contact, and the class of mind-contact.

“Conditioned by contact, feeling arises. What is feeling? There are three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.

“Conditioned by feeling, craving arises. What is craving? There are three kinds of craving: craving for sensual desire, craving for form, and craving for the formless.

“Conditioned by craving, clinging arises. What is clinging? There are four kinds of clinging: clinging to sensual desire, clinging to views, clinging to precepts and observances, and clinging to a self.

“Conditioned by clinging, existence arises. What is existence? There are three kinds of existence: existence in the realm of sensual desire, existence in the realm of form, and existence in the formless realm.

“Conditioned by existence, birth arises. What is birth? It is when each of those sentient beings, among the various classes of embodied beings,^[60] passes into, conjoins with, and is born among them,^[61] thereby acquiring the skandhas, acquiring the dhatus, acquiring the ayatanas, and acquiring the faculty of life. This is called birth.

“Conditioned by birth, aging-and-death arises. What is aging? It is when the hair turns white, the head becomes bald, the skin wrinkles, the faculties deteriorate, the hands and feet grow weak, the back becomes bent, the head droops, one groans, the breath becomes short, one is weary, one walks with the support of a staff, the body becomes dark and withered, the hands and feet become mottled with spots, the mind grows confused, and every task becomes difficult as one declines.

This is called aging. What is death? It is when each of those sentient beings, among the various classes of embodied beings, dies; when the lifespan ends, the body breaks up and passes away, warmth departs from the body, the life-force comes to an end, and the time arrives to relinquish the bodily skandhas.

This is called death. This death, together with the aging described before, is collectively called aging-and-death. This is the exposition of the meaning of dependent origination.”

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

DISCOURSE 299. THE DHARMA OF DEPENDENT ORIGINATION

Thus have I heard:

At one time, the Buddha was staying in the village of Cattle-Taming in Kuru. At that time, a bhikkhu approached the Buddha, bowed his head at the Buddha’s feet, and sat to one side. He said to the Buddha:

“Blessed One, was the Dharma of dependent origination that you teach created by the Blessed One, or was it created by someone else?”

The Buddha told the bhikkhu:

“The Dharma of dependent origination was not created by me, nor was it created by anyone else. Whether or not a Tathagata appears in the world, this dharma-dhatu remains ever-abiding. The Tathagata awakens to this Dharma for himself and attains complete and perfect enlightenment; then, for all sentient beings, he analyzes and expounds it, instructing them and revealing it clearly. It is this: When this exists, that exists; with the arising of this, that arises. That is, conditioned by ignorance, formations arise; … and so on, leading to the arising of this entire mass of suffering. With the cessation of ignorance, formations cease; … and so on, until this entire mass of suffering also ceases.”

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

DISCOURSE 300. ANOTHER^[62]

Thus have I heard:

At one time, the Buddha was staying in the village of Taming the Oxen, in the land of the Kurus. At that time, a brahmin came to the Buddha and exchanged courteous greetings with the Blessed One. After they had exchanged cordial greetings, he sat to one side and addressed the Buddha:

“Gautama, is it that one acts oneself and experiences the result oneself^[63]?”

The Buddha told the brahmin:

“I do not affirm this. That one acts oneself and experiences the result oneself is not affirmed^[64].”

The brahmin asked:

“Gautama, is it that another acts and another experiences the result?”

The Buddha told the brahmin:

“That another acts and another experiences the result—this is not affirmed^[65].”

The brahmin addressed the Buddha:

“I asked whether one acts oneself and experiences the result oneself, and you replied that it is not affirmed. I asked whether another acts and another experiences the result, and you replied that it is not affirmed. What does this mean?”

The Buddha told the brahmin:

“If one acts oneself and experiences the result oneself, one falls into the view of eternalism. If another acts and another experiences the result, one falls into the view of annihilationism. In expounding the meaning and teaching the Dharma, I depart from these two extremes and teach the Dharma by the Middle Way. That is to say: ‘Because this exists, that exists; because this arises, that arises. Conditioned by ignorance, formations come to be… up to the arising of this entire mass of suffering. When ignorance ceases, formations cease, and so on, up to the cessation of this entire mass of suffering.’”

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

SUTRA 301. KATYAYANA[66]

Thus have I heard:

At one time, the Buddha was staying in a guesthouse deep in the forest near the village of Nali^[67]. At that time, the Venerable Sanda Katyayana^[68] went to the Buddha, bowed in homage, sat to one side, and addressed the Buddha:

“Blessed One, you speak of ‘right view.’ What, then, is right view? Blessed One, how does the Blessed One establish right view?”

The Buddha told Sanda Katyayana:

“The world relies upon two positions: existence and nonexistence^[69], and is bound by contact with clinging. Because it is bound by contact with clinging, it relies either upon existence or upon nonexistence. If one is without this clinging—which is fundamentally a fetter entangling the mind with its objects^[70]—if one neither grasps nor abides and no longer clings to a self, then, when suffering arises, one knows that it arises, and when suffering ceases, one knows that it ceases.

Regarding this, one has neither doubt nor confusion and knows it for oneself without depending upon another. This is called right view. This is the right view established by the Tathagata.

Why is this so? When the arising of the world is contemplated as it truly is with right wisdom, one does not hold that this world is nonexistent^[71]. When the cessation of the world is seen as it truly is with right wisdom, one does not hold that this world is existent.

This is called departing from the two extremes and teaching the Dharma by the Middle Way. That is: ‘Because this exists, that exists; because this arises, that arises. That is, conditioned by ignorance, formations come to be… up to this entire mass of suffering.

Because ignorance ceases, formations cease… up to the cessation of this entire mass of suffering.’”

When the Buddha had spoken this discourse, the Venerable Sanda Katyayana heard what the Buddha had taught; without giving rise to the taints, his mind was liberated, and he became an arhat.

SUTRA 302. ACELA[72]

Thus have I heard:

At one time, the Buddha was staying on Mount Grdhrakuta near the city of Rajagrha. Then, early in the morning, the Blessed One donned his robe, took his alms bowl, departed from Mount Grdhrakuta, and entered Rajagrha to seek alms. At that time, Acela Kasyapa^[73], having some business outside Rajagrha, was heading toward Mount Grdhrakuta. Seeing the Buddha from afar, he hastened forward and addressed him:

“Gautama, I have something I wish to ask. Do you have time to answer me?”

The Buddha told Kasyapa:

“Now is not the time for discussion. I am entering the city to seek alms. Wait until I return, and I shall explain it to you.”

The Buddha said this a second time.

Kasyapa asked again for a third time:

“Gautama, why make this difficult for me? Why should there be such a distinction?^[74] I now have something I wish to ask; please answer me^[75].”

The Buddha told Acela Kasyapa:

“Then ask whatever you wish.”

Acela Kasyapa addressed the Buddha:

“Gautama, are suffering and pleasure produced by oneself?”

The Buddha replied:

“To say that suffering and pleasure are produced by oneself—this I do not affirm.”

Kasyapa asked again:

“Gautama, then are suffering and pleasure produced by another?”

The Buddha told Kasyapa:

“To say that suffering is produced by another—this I also do not affirm.”

Kasyapa asked again:

“Are suffering and pleasure produced both by oneself and by another?”

The Buddha told Kasyapa:

“To say that suffering is produced both by oneself and by another—this I also do not affirm.”

Kasyapa asked again:

“Gautama, then is suffering produced neither by oneself nor by another, but arisen without a cause?”

The Buddha told Kasyapa:

“To say that suffering is produced neither by oneself nor by another, but arisen without a cause—this I also do not affirm.”

Kasyapa asked:

“Gautama, when I ask whether suffering is produced by oneself, you reply that you make no declaration. When I ask whether suffering is produced by another, by both oneself and another, or neither by oneself nor by another but without a cause, you also reply that you make no declaration. Does this suffering, then, not exist?”

The Buddha told Kasyapa:

“It is not that this suffering does not exist; this suffering truly exists.”

Kasyapa addressed the Buddha:

“Excellent, Gautama! You say that this suffering exists. Please teach me the Dharma so that I may know suffering and see suffering.”

The Buddha told Kasyapa:

“If the one who experiences is the very same one who produced the experience^[76], then I could say that suffering is self-produced. If one person experiences what another person produced, and that other person is the experiencer^[77], then I would say that it is produced by another. But if it is said that experience is both experienced by oneself and experienced by something else, thereby bringing suffering, then it would be produced both by oneself and by another; yet I do not teach this either.

Nor do I teach that suffering arises without a cause, being caused neither by oneself nor by another. The Tathagata departs from these two extremes and teaches the Dharma by the Middle Way. That is: ‘Because this exists, that exists; because this arises, that arises.

That is, conditioned by ignorance, formations come to be… up to this entire mass of suffering. When ignorance ceases, formations cease… up to the cessation of this entire mass of suffering.’”

When the Buddha had spoken this discourse, Acela Kasyapa immediately became free from the dust and defilements and attained the purified Dharma eye. At that time, Acela Kasyapa saw the Dharma, attained the Dharma, knew the Dharma, and penetrated deeply into the Dharma. He passed beyond all doubt, knew without depending upon another, was liberated without relying upon another, and attained fearlessness of mind in the true Dharma and discipline.

Kasyapa joined his palms and addressed the Buddha:

“Blessed One, I have now been guided to liberation by the Buddha. From this day forward, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. For the rest of my life, I shall be an upasaka. Please bear witness and acknowledge me.”

Having heard the Buddha’s teaching, Acela Kasyapa rejoiced, was delighted, paid homage, and departed.

Not long after Acela Kasyapa had taken leave of the Buddha, he was gored to death by a young bull. At the end of his life, his faculties were serene and his complexion radiant.

The Blessed One then entered the city to seek alms. At that time, many bhiksus also entered Rajagrha to seek alms. They heard that Acela Kasyapa had received the Dharma from the Blessed One and that, not long after taking leave of the Buddha, he had been gored to death by a young bull; at the end of his life, his faculties were serene and his complexion radiant. After seeking alms, the bhiksus returned, put away their robes and bowls, washed their feet, went to the Buddha, bowed their heads at his feet, sat to one side, and addressed the Buddha:

“Blessed One, early this morning many bhikkhus entered the city to seek alms and heard what had happened to Acela Kassapa. Not long after hearing the Dharma and discipline and departing, he met with an accident and was gored to death by a young bull. At the time of death, his faculties were serene and his complexion was bright. Blessed One, among what class of beings was Acela Kassapa reborn, where did he take birth, and what did he attain?”

The Buddha told the bhikkhus:

“He had seen the Dharma, known the Dharma, and followed the Dharma^[78]; he no longer grasped at the Dharma and had attained parinirvana. You should go and make offerings to the body of Acela Kassapa.”

The Blessed One then declared Acela Kassapa to be foremost.

SUTRA 303. DIANMOULIU[79]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha. Early one morning, the Blessed One donned his robe, took his bowl, and entered Rājagṛha to seek alms. Along the way, he encountered a non-Buddhist ascetic named Dianmouliu^[80], who was traveling to Mount Gṛdhrakūṭa on some business. Seeing the Blessed One from afar, Dianmouliu approached him. After they had exchanged cordial greetings, he stood to one side and said to the Buddha:

“Venerable Gautama, I have a few questions I wish to ask. Do you have time to answer them?”

“Now is not the time for discussion; I am entering the city to seek alms. Wait until I return, and I shall speak to you.”

The Buddha said this a second time.

Dianmouliu asked a third time:

“Venerable Gautama, why make things difficult for me? Why should there be this distinction? I now have a question I wish to ask; please answer it.”

The Buddha told Dianmouliu:

“Then ask whatever you wish.”

The non-Buddhist renunciant Dianmouliu then asked the ascetic Gautama:

“Venerable sir, are suffering and pleasure created by oneself?”

The Buddha told the non-Buddhist renunciant Dianmouliu:

“To say that suffering and pleasure are created by oneself is something I do not affirm.”

He again asked the ascetic Gautama:

“Are suffering and pleasure created by another?”

The Buddha told the non-Buddhist renunciant Dianmouliu:

“To say that suffering and pleasure are created by another is something I do not affirm.”

He again asked the ascetic Gautama:

“Are suffering and pleasure created both by oneself and by another?”

The Buddha told the non-Buddhist renunciant Dianmouliu:

“To say that suffering and pleasure are created both by oneself and by another is something I do not affirm.”

He again asked Gautama:

“Are suffering and pleasure created neither by oneself nor by another, but arise without a cause?”

The Buddha told the non-Buddhist renunciant Dianmouliu:

“To say that suffering and pleasure are created neither by oneself nor by another, but arise without a cause, is something I do not affirm.”

The Buddha taught him fully, as in the preceding sutra concerning Acela Kassapa, up to the point where the Blessed One declared the non-Buddhist renunciant Dianmouliu to be foremost.

Notes:

^[1]. Originally fascicle 12 in the Taishō edition. Yinshun rearranged it and placed it in fascicle 13. The Saṃyukta on the sense bases continues from Sutra 304, recitation iii, the Miscellaneous Causes Recitation. The Guoyi edition likewise places it in fascicle 13, beginning with recitation iii, the Causation Recitation. It corresponds to the Pāli S. ii, Nidāna-vaggo. The Saṃyukta on Causation, identically arranged by Yinshun and the Guoyi edition, includes Taishō sutras 283–303 and 343–378. It corresponds to the Pāli S. 12, Nidāna-saṃyutta. “Planting Trees,” Foguang Sutra 321. Pāli, S. 12.57, Taruṇa.

^[2]. Pāli: saṃyujaniysu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. When one dwells seeking gratification in phenomena that bind, craving increases.

^[3]. “The Great Tree.” Pāli, S. 12.55–56, Mahārukkha.

^[4]. Pāli: upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati; taṇhāpaccayā upādānaṃ. When one dwells seeking gratification in phenomena that are objects of clinging, craving increases. With craving as condition, there is clinging.

^[5]. Pāli, S. 12.10, Gotama.

^[6]. Pāli: kicchaṃ vatāyaṃ loko āpanno. Truly, this world has fallen into distress.

^[7]. “Extending upward to its support” 上及所依; the meaning is unclear. Pāli: atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaṇassa, yet one does not understand the escape from this suffering of aging and death. In the Chinese version, nissaraṇa (escape) was read as nissaya, support.

^[8]. Pāli: yoniso manasikārā ahu paññāya abhisamayo. Through wise attention and through wisdom, I gained direct realization (actual experience).

^[9]. Pāli, S. 12.52, Upādāna.

^[10]. Pāli, S. 12.65, Nagaraṃ.

^[11]. See note 8 to Sutra 285.

^[12]. Pāli: paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā na paraṃ gacchati. Then this consciousness turns back; it does not go beyond name-and-form.

^[13]. Pāli: adhigato mayhaṃ maggo bodhāya. I have reached the path leading to awakening.

^[14]. “Bundles of Reeds.” Pāli, S. 12.67, Naḷakalāpiya.

^[15]. Discernment of meaning 義辯, or eloquence concerning meaning, one of the four kinds of eloquence or unobstructed analytical knowledge (Pāli: paṭisambhidā).

^[16]. “Unlearned” refers to an ordinary, foolish person who has not heard the true Dharma. Pāli, S. 12.61, Assutavā.

^[17]. Original Chinese: “unlearned” 無聞. Pāli: assutavā.

^[18]. That is, in mind, mentation, and consciousness.

^[19]. Pāli: etaṃ mama, esohamasmi, eso me attā ti: “This is mine, this I am, this is my self” (“this is my I”: in the Chinese translation, perhaps 相在, “mutually present”?).

^[20]. Pāli, S. 12.62, Assutavā.

^[21]. Pāli, S. 12.66, Sammasaṃ.

^[22]. “The phenomenon of inward contact” 內觸法, contact by the inner mind. Pāli: sammasatha no tumhe bhikkhave antaraṃ sammasanti. Bhikkhus, do you apprehend the contact of the mind?

^[23]. “Grasp” (?): to take or receive; here it is understood as contemplating and examining. Pāli: sammasati, to make contact with the mind, to judge. The noun derived from it is sammasa, translated into Chinese as “inward contact.”

^[24]. The text has “contact” 觸. According to the passage below, this should be emended to “arising” 轉. See note 27 below. The correct reading may be “condition” 緣, one of the four aspects of the truth of origin according to the Sarvāstivādins: cause, accumulation, arising, and condition. Pāli: idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamaudayaṃ kiṃ jātikaṃ kiṃ pabhavaṃ: What is the cause (causal condition) of this suffering? What is its accumulation? What is its birth? What is its arising?

^[25]. “Cause of upadhi” 億波提因. Pāli: upadhi-nidānaṃ. The original meaning of upadhi is a foundation or basis; in the sutras, it means the support of existence. Chinese translations include: support, thing, matter, skandha, provisions, craving, and affliction.

^[26]. Cause, accumulation, birth, and arising 因集生轉. Pāli: nidānaṃ, sanudayaṃ, jātikaṃ, pabhavaṃ.

^[27]. The text has “contact” 觸. Following the above, it is emended to “arising.” Pāli: taṇhānidānaṃ taṇsamudayaṃ taṇhājātikaṃ taṇhāpabhavaṃ.

^[28]. The text has “the appearance of the rightly true” 諦正之色. Yinshun emends it to “a handsome appearance” 端正之色.

^[29]. Chinese: “There, craving arises as it arises, binds as it binds, and abides as it abides” 於彼愛生而生. 繫而繫. 住而住.

Pāli: etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivasati.

^[30]. Pāli, S. 12.51, Parivīmaṃsana.

^[31]. See note 24 to Sutra 291 above.

^[32]. Chinese: “inclining toward the subsequent Dharma” 向次法. Pāli: tahā paṭipanno ca hoti anudhamamma-carī. One who practices in this way is a person who practices in accordance with the Dharma (who follows the Dharma).

^[33]. There are three kinds of volitional formations: meritorious formations and demeritorious formations (wholesome and unwholesome formations of the desire realm), and imperturbable formations (wholesome formations of the higher realms). See Dīrgha Āgama 7, the Saṅgīti Sutra; Pāli, D. 33, Saṅgīti: tayo saṅkhārā: puññābhisaṃkhāro, apuññābhisaṃkhāro, āneñjābhisaṃkhāro.

^[34]. “Formations of nothingness” 無所有行, that is, imperturbable formations—the wholesome karma produced through the cultivation of meditative concentration. Pāli: āneñjābhisaṃkhāra.

^[35]. Pāli: so avijjāvirāgā vijuppādā. Through dispassion toward ignorance and the arising of knowledge, that person...

^[36]. That is, whether one continues to create wholesome and unwholesome karma and the meritorious karmic results produced through meditative concentration for the sake of rebirth.

^[37]. Pāli: kāyapariyantikam vedanaṃ vedayamāno.

^[38]. In the text, the character 滅 (“cessation”) is printed redundantly.

^[39]. Pāli, S. 12. 19. Bālena paṇḍito.

^[40]. The conscious body means simply the body endowed with consciousness. Pāli: taṇhāya samyuttassa evamayaṃ kāyo samudāgato, because it is fettered by craving, this body arises.

^[41]. Contact-base, that is, the sense base of contact, or the base of contact. Pāli: phassa-āyatana.

^[42]. Not yours. Pāli, S. 12. 37. Natumha.

^[43]. Pāli: purāṇaṃ kammaṃ, karma from a previous life.

^[44]. Pāli, S. 12. 20. Paccaya.

^[45]. The Dharma of causes and conditions, or the principle of dependent origination. Pāli: paṭiccasamuppāda.

^[46]. Dependently arisen phenomena, or that which has arisen through conditions. Pāli: paṭiccasamuppanna dhamma, phenomena that have arisen through conditions.

^[47]. Pāli: uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitā va sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā, whether Tathagatas appear or do not appear, this dhatu—this principle—abides perpetually; it is the stability of the Dharma (the nature of the Dharma’s abiding), the fixed order of the Dharma (the determinate nature of the Dharma), and specific conditionality (mutual dependence and conditionality).

^[48]. The abiding of the Dharma, the emptiness of the Dharma 法住,法空; in the Pāli text: dhammāṭṭhitatā (the nature of the Dharma’s abiding), dhammaniyāma (the fixed order of the Dharma, the determinate nature of the Dharma).

^[49]. Pāli: katame ca, bhikkhave, paṭiccasamuppannā dhammā? jarāmaraṇaṃ, bhikkhave, aniccaṃ saṃkhataṃ paṭiccasamuppannaṃ khayadhammṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ, what are dependently arisen phenomena? Aging and death are impermanent, conditioned, arisen through conditions, and subject to the law of decay, dissolution, dispassion, and cessation.

^[50]. Chinese: anterior limit 前際; Pāli: pubbantaṃ.

^[51]. Pāli: ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosi nu kho ahaṃ aittāmaddhānaṃ: Did I exist in the past, or did I not exist? What was I in the past? How was I? In the past, having been what, what did I become?

^[52]. Pāli: etarahi paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati, or here in the present life, one is inwardly beset by doubt.

^[53]. Pāli: ahaṃ nu kho’smi, no nu kho’ smi, kiṃ nu kho’smi, kathaṃ nu kho’smi, ayaṃ nu hko sattā kuto āgato, so kuhiṃ gamissatī’ti, do I now exist, or do I not exist? What am I? How am I? From where has this being come? Where will it go?

^[54]. Chinese: fettered by views 見所繫. Pāli: diṭṭhi-saṃyojana.

^[55]. The original Chinese reads: fettered by views concerning taboos, auspiciousness, and good fortune 忌諱吉慶見所繫.

^[56]. Tiaoniu Village 調牛聚落; elsewhere translated as Boniu (Cattle Herding) 国产成人牛 or Muniu (Cattle Tending) 牧牛.

^[57]. Pāli, S. 12. 1. Desanā; 2. Vibhaṅga.

^[58]. Chinese: exposition of the meaning 義說. Pāli: vibhajjssāmi, I shall analyze (distinguish).

^[59]. The original Chinese reads: 無無間等.

^[60]. Birth into the various bodily classes of those beings 彼彼身種類一生. Pāli: taṃhi taṃhi sattanikaye jāti, birth into each particular class of beings.

^[61]. Pāli: sañjāti okkanti nibbatti abhinibbatti, coming forth, descent into the womb, birth, and full generation.

^[62]. Pāli, S. 12. 46. Aññataraṃ (Another Person).

^[63]. Pāli: so karoti so paṭisaṃvedayati, the one who acts is the one who experiences the result.

^[64]. Undeclared 無記. Pāli: ayaṃ eko anto, this is one extreme.

^[65]. Pāli: ayaṃ dutiyo anto, this is the second extreme.

^[66]. Pāli, S. 12. 15. Kaccāyanagotta.

^[67]. The guesthouse in the deep forest of Nali Village 那梨聚落深林中待賓舍; the place-name in discourse 926 is “Deep Valley Monastery in Nali Village”; in discourse 1037, “Winding Valley Monastery in Nali Village.” Pāli: Nadika Giñjakāvasatha.

^[68]. San-đà Ca-chiên-diên [跳-兆+散]陀迦旃延.

^[69]. Pāli: dvayanissito... atthitañ ceva natthitañca, dependent upon two positions... existence and nonexistence.

^[70]. The underlying tendency that fetters and clings to the mind and its objects 心境繫著使. Pāli: cetaso adhiṭṭhānaṃ abhinivesānysayaṃ, the underlying tendency of attachment that grasps the mind tightly.

^[71]. Pāli: lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sampaññāya passato yā loke natthitā sā na hoti, when one sees with right wisdom, as it truly is, the arising of the world, the notion that the world does not exist does not occur. The Chinese translation reads: “If the world were nonexistent, that would not be” 若世間無者不有, corresponding to the Pāli: yā loke natthitā sā na hoti; in this world, nonexistence does not exist (that is, this world exists).

^[72]. Pāli, S. 12. 17. Acela.

^[73]. A-chi-la Kassapa 阿支羅迦葉. Pāli: Acela-Kassapa, the naked ascetic Kassapa.

^[74]. This means: to treat him differently from other people.

^[75]. The Pāli text reads: na kho... bahudeva pucchitukāmā ti, I do not wish to ask much.

^[76]. Feeling itself is that which experiences feeling 受即自受者. Pāli: sā vedanā so vedayatī ‘ti (S. 12. 18), feeling itself experiences the feeling.

^[77]. Pāli: aññā vedanā añño vedayatī ti (S. 12. 18), feeling is one thing, and that which experiences feeling is another (feeling and the act of experiencing feeling are two different things).

^[78]. Dharma and the next Dharma 法, 次法, that is, the Dharma and conformity with the Dharma. Pāli: dhammānudhamma.

^[79]. Pāli, S. 12. 18. Timbaruka.

^[80]. Điếm-mâu-lưu 玷牟留. Pāli: Timbaruka.

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