Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

中阿含經

Chinese title:中阿含經

📖14,147 words · ~57 min read

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5. THE CHAPTER ON MUTUAL ASSOCIATION

42. THE DISCOURSE ON WHAT IT MEANS^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Sravasti, in the Jeta Grove, Anathapindika's Park.

Then, in the late afternoon, the Venerable Ananda rose from his solitary meditation^[02], went before the Buddha, bowed his head at the Buddha's feet, and sat to one side. He asked:

"Blessed One, what is the meaning of observing the precepts?^[03]"

The Blessed One replied:

"Ananda, observing the precepts means bringing about freedom from remorse^[04]. Ananda, one who observes the precepts attains freedom from remorse."

"Blessed One, what is the meaning of freedom from remorse?"

"Ananda, freedom from remorse means bringing about gladness^[05]. Ananda, one who is free from remorse attains gladness."

"Blessed One, what is the meaning of gladness?"

"Ananda, gladness means bringing about joy^[06]. Ananda, one who is glad experiences joy."

"Blessed One, what is the meaning of joy?"

"Ananda, joy means bringing about tranquillity^[07]. Ananda, one who experiences joy attains tranquillity of body."

"Blessed One, what is the meaning of tranquillity?"

"Ananda, tranquillity means bringing about bliss^[08]. Ananda, one whose body is tranquil experiences a blissful feeling."

"Blessed One, what is the meaning of bliss?"

"Ananda, bliss means bringing about concentration^[09]. Ananda, one who experiences bliss attains concentration."

"Blessed One, what is the meaning of concentration?"

"Ananda, concentration means bringing about seeing things as they truly are and knowing them in accordance with truth^[10]. Ananda, one who possesses concentration sees things as they truly are and knows them in accordance with truth."

"Blessed One, what is the meaning of seeing things as they truly are and knowing them in accordance with truth?"

"Ananda, seeing things as they truly are and knowing them in accordance with truth means bringing about disenchantment and detachment^[11]. Ananda, one who sees things as they truly are and knows them in accordance with truth experiences disenchantment and detachment."

"Blessed One, what is the meaning of disenchantment and detachment?"

"Ananda, disenchantment and detachment mean bringing about dispassion^[12]. Ananda, one who is disenchanted and detached attains dispassion."

"Blessed One, what is the meaning of dispassion?"

"Ananda, dispassion means bringing about liberation. Ananda, one who has attained dispassion is liberated from all lust, anger, and delusion.

"Therefore, Ananda, through observing the precepts one attains freedom from remorse; through freedom from remorse one attains gladness; through gladness one attains joy; through joy one attains tranquillity; through tranquillity one attains bliss; and through bliss one attains concentration.

"Ananda, through concentration, the well-instructed noble disciple attains knowledge and vision of things as they truly are; through knowledge and vision of things as they truly are, he attains disenchantment and detachment; through disenchantment and detachment, he attains dispassion; through dispassion, he attains liberation; and through liberation, he attains the knowledge and vision of liberation, knowing correctly and in accordance with truth: 'Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.'

"Ananda, these are the Dharma factors that support one another and serve as causes for one another. Thus, these precepts lead to the highest state—that is, they lead from this shore all the way to the other shore.^[13]"

Thus spoke the Buddha. After hearing what the Buddha had taught, the Venerable Ananda and the bhikkhus rejoiced and respectfully put it into practice.

43. THE DISCOURSE ON NOT THINKING^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Sravasti, in the Jeta Grove, Anathapindika's Park.

Then the Blessed One said:

"Ananda, one who observes the precepts should not think: 'May I be free from remorse.' Ananda, because this is the natural order of the Dharma^[02]: one who observes the precepts attains freedom from remorse.

"Ananda, one who has attained freedom from remorse should not think: 'May I attain gladness.' Ananda, because this is the natural order of the Dharma: one who is free from remorse attains gladness.

"Ananda, one who has attained gladness should not think: 'May I attain joy.' Ananda, because this is the natural order of the Dharma: one who is glad attains joy.

"Ananda, one who has attained joy should not think: 'May I attain tranquillity.' Ananda, because this is the natural order of the Dharma: one who experiences joy attains tranquillity.

"Ananda, one who has attained tranquillity should not think: 'May I experience bliss.' Ananda, because this is the natural order of the Dharma: one who has attained tranquillity experiences a blissful feeling.

"Ananda, one who experiences bliss should not think: 'May I attain concentration.' Ananda, because this is the natural order of the Dharma: one who experiences bliss attains concentration.

"Ananda, one who has attained concentration should not think: 'May I see things as they truly are and know them in accordance with truth.' Ananda, because this is the natural order of the Dharma: one who possesses concentration sees things as they truly are and knows them in accordance with truth.

"Ananda, one who sees things as they truly are and knows them in accordance with truth should not think: 'May I attain disenchantment and detachment.' Ananda, because this is the natural order of the Dharma: one who sees things as they truly are and knows them in accordance with truth attains disenchantment and detachment.

"Ananda, one who has attained disenchantment and detachment should not think: 'May I attain dispassion.' Ananda, because this is the natural order of the Dharma: one who has attained disenchantment and detachment attains dispassion.

"Ananda, one who has attained dispassion should not think: 'May I attain liberation.' Ananda, because this is the natural order of the Dharma: one who has attained dispassion is liberated from all lust, anger, and delusion.

"Ananda, thus through observing the precepts one attains freedom from remorse; through freedom from remorse one attains gladness; through gladness one attains joy; through joy one attains tranquillity; through tranquillity one attains bliss; and through bliss one attains concentration.

Thus spoke the Buddha. After hearing what the Buddha had taught, the Venerable Ananda and the bhikkhus rejoiced and respectfully put it into practice.

44. THE DISCOURSE ON MINDFULNESS^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Sravasti, in the Jeta Grove, Anathapindika's Park.

Then the Blessed One addressed the bhikkhus:

"Bhikkhus who are habitually forgetful and lack clear comprehension impair right mindfulness and clear comprehension. When right mindfulness and clear comprehension are absent, this impairs the guarding^[02] of the sense faculties, observance of the precepts, freedom from remorse, gladness, joy, bliss, concentration, knowledge and vision of things as they truly are, disenchantment and detachment, dispassion, and liberation. When liberation is absent, nirvana is impaired.^[03]

"Bhikkhus who are not habitually forgetful and who possess clear comprehension continually possess^[04] right mindfulness and clear comprehension. When right mindfulness and clear comprehension are present, they continually guard the sense faculties, observe the precepts, remain free from remorse, and attain gladness, joy, tranquillity, bliss, concentration, knowledge and vision of things as they truly are, disenchantment and detachment, dispassion, and liberation. Once liberated, they immediately realize nirvana."

Thus spoke the Buddha. After hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully put it into practice.

45. THE DISCOURSE ON MORAL SHAME AND MORAL DREAD (I)^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Sravasti, in the Jeta Grove, Anathapindika's Park.

Then the Blessed One addressed the bhikkhus:

“If any bhikkhu has neither a sense of shame nor moral dread, this impairs affection and reverence^[02]. If there are no affection and reverence, this impairs faith. If there is no faith, this impairs right reflection. If there is no right reflection, this impairs right mindfulness and right understanding. If there are no right mindfulness and right understanding, this impairs guarding the sense faculties, observing the precepts, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. If there is no liberation, this impairs nirvana.

“If a bhikkhu knows shame and moral dread, then he has affection and reverence. If there are affection and reverence, then faith is always present. If faith is present, then right reflection is always present. If right reflection is present, then right mindfulness and right understanding are always present. If right mindfulness and right understanding are present, then there are always guarding of the sense faculties, observance of the precepts, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. If there is liberation, nirvana is immediately attained.”

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced it.

46. DISCOURSE ON SHAME AND MORAL DREAD (II) ^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Shravasti, in Jeta Grove, Anathapindika’s Park.

Then Venerable Shariputra addressed the bhikkhus:

“Worthy friends, if any bhikkhu has neither a sense of shame nor moral dread, this impairs affection and reverence. If there is no faith, this impairs right reflection. If there is no right reflection, this impairs right mindfulness and right understanding. If there are no right mindfulness and right understanding, this impairs guarding the sense faculties, observing the precepts, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. If there is no liberation, this impairs nirvana.

“Worthy friends, it is just as when the outer bark of a tree is damaged, its inner bark is also ruined. Because the inner bark is ruined, the trunk, heartwood, boughs, branches, flowers, and leaves will certainly all wither away.

“Worthy friends, you should know that a bhikkhu is likewise. If he has neither a sense of shame nor moral dread, this impairs affection and reverence. If there are no affection and reverence, this impairs faith. If there is no faith, this impairs right reflection. If there is no right reflection, this impairs right mindfulness and right understanding. If there are no right mindfulness and right understanding, this impairs guarding the sense faculties, observing the precepts, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. If there is no liberation, this impairs nirvana.

“Worthy friends, a bhikkhu who knows shame and moral dread always has affection and reverence. If there are affection and reverence, then faith is always present. If faith is present, then right reflection is always present. If right reflection is present, then there are right mindfulness and right understanding. If right mindfulness and right understanding are present, then there are always guarding of the sense faculties, observance of the precepts, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. Once liberated, he immediately attains nirvana.

“Worthy friends, it is just as when the outer bark of a tree is not damaged, its inner bark is not harmed. Because the inner bark is unharmed, the trunk, heartwood, boughs, branches, flowers, and leaves will certainly all flourish.

“Worthy friends, you should know that a bhikkhu is likewise. Knowing shame and moral dread, he always has affection and reverence. If there are affection and reverence, then faith is always present. If faith is present, then right reflection is always present. If right reflection is present, then right mindfulness and right understanding are always present. If right mindfulness and right understanding are present, then there are always guarding of the sense faculties, observance of the precepts, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. Once liberated, he immediately attains nirvana.”

Thus spoke Venerable Shariputra. Having heard what Venerable Shariputra said, the bhikkhus rejoiced and respectfully practiced it.

47. DISCOURSE ON THE PRECEPTS (I) ^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Shravasti, in Jeta Grove, Anathapindika’s Park.

Then the Blessed One addressed the bhikkhus:

“If any bhikkhu violates the precepts, this impairs the guarding of the sense faculties. Observing the precepts leads to freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. If there is no liberation, this impairs nirvana.

“If any bhikkhu observes the precepts, he is always free from remorse and possesses gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. Once liberated, he immediately attains nirvana.”

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced it.

48. DISCOURSE ON THE PRECEPTS (II) ^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Shravasti, in Jeta Grove, Anathapindika’s Park.

Then Venerable Shariputra said to the bhikkhus:

“Worthy friends, if any bhikkhu violates the precepts, this impairs the guarding of the sense faculties. Observing the precepts leads to freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. If there is no liberation, this impairs nirvana.

“Worthy friends, it is just as when the roots of a tree are damaged, its trunk, heartwood, boughs, branches, flowers, and leaves cannot flourish. Worthy friends, you should know that a bhikkhu is likewise. If one violates the precepts, this impairs guarding the sense faculties, observing the precepts, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. If there is no liberation, this impairs nirvana.

“Worthy friends, if any bhikkhu observes the precepts, he is always free from remorse and possesses gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. Once liberated, he immediately attains nirvana.

“Worthy friends, it is just as when the roots of a tree are not damaged, its trunk, heartwood, boughs, branches, flowers, and leaves all flourish. Worthy friends, you should know that a bhikkhu is likewise. If one observes the precepts, he is always free from remorse and possesses gladness, joy, tranquility, bliss, concentration, knowledge and vision of things as they truly are, disenchantment, dispassion, and liberation. Once liberated, he immediately attains nirvana.”

Thus spoke Venerable Shariputra. Having heard what Venerable Shariputra said, the bhikkhus rejoiced and respectfully practiced it.

49. DISCOURSE ON REVERENCE (I) ^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Shravasti, in Jeta Grove, Anathapindika’s Park.

Then the Blessed One addressed the bhikkhus:

“A bhikkhu should practice reverence, exercise careful discernment, and honor his fellow practitioners of the holy life. It is impossible for a bhikkhu who does not practice reverence, does not exercise careful discernment^[02], and does not honor^[03] his fellow practitioners of the holy life to be fully endowed with proper deportment^[04]. It is impossible for one who is not fully endowed with proper deportment to be fully endowed with the teachings to be learned.

It is impossible for one who is not fully endowed with the teachings to be learned to be fully endowed with the body of precepts. It is impossible for one who is not fully endowed with the body of precepts to be fully endowed with the body of concentration^[05]. It is impossible for one who is not fully endowed with the body of concentration to be fully endowed with the body of wisdom.

It is impossible for one who is not fully endowed with the body of wisdom to be fully endowed with the body of liberation. It is impossible for one who is not fully endowed with the body of liberation to be fully endowed with the body of the knowledge and vision of liberation. It is impossible for one who is not fully endowed with the body of the knowledge and vision of liberation to be fully endowed with nirvana.”

With the fulfillment of the body of virtue, the fulfillment of the body of concentration is certainly possible. With the fulfillment of the body of concentration, the fulfillment of the body of wisdom is certainly possible. With the fulfillment of the body of wisdom, the fulfillment of the body of liberation is certainly possible.

With the fulfillment of the body of liberation, the fulfillment of the body of knowledge and vision of liberation is certainly possible. With the fulfillment of the body of knowledge and vision of liberation, the fulfillment of nirvana is certainly possible."

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced accordingly.

50. THE DISCOURSE ON REVERENCE (II) ^[01]

Thus have I heard:

At one time, the Buddha was traveling in the country of Sravasti, in Jeta Grove, Anathapindika's Park.

Then the Blessed One addressed the bhikkhus:

"A bhikkhu should practice reverence, carefully observe, and respect his fellow practitioners of the holy life.

"If a bhikkhu does not practice reverence, does not carefully observe, and does not respect his fellow practitioners of the holy life, yet proper deportment is fulfilled, that is impossible. If proper deportment is not fulfilled, yet learning is fulfilled, that is impossible. If learning is not fulfilled, yet guarding the sense faculties, observing virtue, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision in accordance with reality, disenchantment, dispassion, and liberation are fulfilled, that is impossible. If liberation is not fulfilled, yet nirvana is fulfilled, that is impossible.

"If a bhikkhu practices reverence, carefully observes, and respects his fellow practitioners of the holy life, then the fulfillment of proper deportment is certainly possible. With the fulfillment of proper deportment, the fulfillment of learning is certainly possible. With the fulfillment of learning, guarding the sense faculties, observing virtue, freedom from remorse, gladness, joy, tranquility, bliss, concentration, knowledge and vision in accordance with reality, disenchantment, dispassion, and liberation are fulfilled; with their fulfillment, the fulfillment of nirvana is certainly possible."

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced accordingly.

51. THE DISCOURSE ON THE BEGINNING POINT ^[01]

Thus have I heard:

At one time, the Buddha was traveling in the country of Sravasti, in Jeta Grove, Anathapindika's Park. Then the Blessed One addressed the bhikkhus:

"The ultimate beginning point^[02] of craving for existence^[03] cannot be known. It cannot be said that craving for existence did not exist before but has now arisen; nevertheless, the cause of craving for existence can be known^[04].

"Craving for existence has an origination^[05]; it is not without an origination. What is the origination of craving for existence? Ignorance is its origination.

"Ignorance also has an origination; it is not without an origination. What is the origination of ignorance? The five hindrances^[06] are its origination.

"The five hindrances also have an origination; they are not without an origination. What is the origination of the five hindrances? The three unwholesome courses of conduct are their origination.

"The three unwholesome courses of conduct also have an origination; they are not without an origination. What is the origination of the three unwholesome courses of conduct? Failure to guard the sense faculties is their origination.

"Failure to guard the sense faculties also has an origination; it is not without an origination. What is the origination of failure to guard the sense faculties? Lack of right mindfulness and clear comprehension is its origination.

"Lack of right mindfulness and clear comprehension also has an origination; it is not without an origination. What is the origination of the lack of right mindfulness and clear comprehension? Wrong reflection^[07] is its origination.

"Wrong reflection also has an origination; it is not without an origination. What is the origination of wrong reflection? Lack of faith is its origination.

"Lack of faith also has an origination; it is not without an origination. What is the origination of lack of faith? Listening to unwholesome teachings^[08] is its origination.

"Listening to unwholesome teachings also has an origination; it is not without an origination. What is the origination of listening to unwholesome teachings? Association with unwholesome spiritual friends^[09] is its origination.

"Association with unwholesome spiritual friends also has an origination; it is not without an origination. What is the origination of association with unwholesome spiritual friends? Unwholesome people^[10] are its origination.

"Thus, when unwholesome people are present in full measure, association with unwholesome spiritual friends comes to be present in full measure. When association with unwholesome spiritual friends is present in full measure, listening to unwholesome teachings comes to be present in full measure. When listening to unwholesome teachings is present in full measure, the arising of lack of faith comes to be present in full measure.

When the arising of lack of faith is present in full measure, wrong reflection comes to be present in full measure. When wrong reflection is present in full measure, the lack of right mindfulness and clear comprehension comes to be present in full measure. When the lack of right mindfulness and clear comprehension is present in full measure, failure to guard the sense faculties comes to be present in full measure.

When failure to guard the sense faculties is present in full measure, the three unwholesome courses of conduct come to be present in full measure. When the three unwholesome courses of conduct are present in full measure, the five hindrances come to be present in full measure. When the five hindrances are present in full measure, ignorance comes to be present in full measure.

When ignorance is present in full measure, craving for existence becomes fully developed.

"Thus, this craving for existence is successively brought to complete fulfillment.

"Liberation through true knowledge^[11] also has an origination; it is not without an origination. What is the origination of liberation through true knowledge? The seven factors of awakening are its origination.

The seven factors of awakening also have an origination; they are not without an origination. What is the origination of the seven factors of awakening? The four establishments of mindfulness are their origination.

The four establishments of mindfulness also have an origination; they are not without an origination. What is the origination of the four establishments of mindfulness? The three excellent courses of conduct are their origination.

The three excellent courses of conduct also have an origination; they are not without an origination. What is the origination of the three excellent courses of conduct? Guarding the sense faculties is their origination.

Guarding the sense faculties also has an origination; it is not without an origination. What is the origination of guarding the sense faculties? Right mindfulness and clear comprehension are its origination.

Right mindfulness and clear comprehension also have an origination; they are not without an origination. What is the origination of right mindfulness and clear comprehension? Right reflection is their origination.

Right reflection also has an origination; it is not without an origination. What is the origination of right reflection? Faith is its origination.

Faith also has an origination; it is not without an origination. What is the origination of faith? Listening to wholesome teachings^[12] is its origination.

Listening to wholesome teachings also has an origination; it is not without an origination. What is the origination of listening to wholesome teachings? Association with good spiritual friends is its origination.

Association with good spiritual friends also has an origination; it is not without an origination. What is the origination of association with good spiritual friends? Wholesome people^[13] are its origination.

"That is, when wholesome people are present in full measure, association with good spiritual friends comes to be present in full measure. When association with good spiritual friends is present in full measure, listening to wholesome teachings comes to be present in full measure. When listening to wholesome teachings is present in full measure, faith comes to be present in full measure.

When faith is present in full measure, right reflection comes to be present in full measure. When right reflection is present in full measure, right mindfulness and clear comprehension come to be present in full measure. Only when right mindfulness and clear comprehension are present in full measure does guarding the sense faculties come to be present in full measure.

When guarding the sense faculties is present in full measure, the three excellent courses of conduct come to be present in full measure. When the three excellent courses of conduct are present in full measure, the four establishments of mindfulness come to be present in full measure. When the four establishments of mindfulness are present in full measure, the seven factors of awakening come to be present in full measure.

When the seven factors of awakening are present in full measure, liberation through true knowledge becomes fully developed. Thus, this liberation through true knowledge is successively brought to complete fulfillment."

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced accordingly.

52. THE DISCOURSE ON NUTRIMENT (I) ^[01]

Thus have I heard:

At one time, the Buddha was traveling in the country of Sravasti, in Jeta Grove, Anathapindika's Park. Then the Blessed One addressed the bhikkhus:

"The ultimate beginning point^[02] of craving for existence cannot be known. It cannot be said that craving for existence did not exist before but has now arisen; nevertheless, the cause of craving for existence can be known.

"Craving for existence has nutriment^[03]; it is not without nutriment. What is the nutriment of craving for existence? Ignorance is its nutriment.

"Ignorance also has nutriment; it is not without nutriment. What is the nutriment of ignorance? The five hindrances^[04] are its nutriment.

"The five hindrances also have nutriment; they are not without nutriment. What is the nutriment of the five hindrances? The three unwholesome courses of conduct are their nutriment.

"The three unwholesome courses of conduct also have nutriment; they are not without nutriment. What is the nutriment of the three unwholesome courses of conduct? Failure to guard the sense faculties is their nutriment.

"Non-guarding of the sense faculties also has nutriment; it is not without nutriment. What is the nutriment of non-guarding of the sense faculties? Lack of right mindfulness and clear comprehension is its nutriment.

"Lack of right mindfulness and clear comprehension also has nutriment; it is not without nutriment. What is the nutriment of lack of right mindfulness and clear comprehension? Wrong thought is its nutriment.

"Wrong thought also has nutriment; it is not without nutriment. What is the nutriment of wrong thought? Lack of faith is its nutriment.

"Lack of faith also has nutriment; it is not without nutriment. What is the nutriment of lack of faith? Hearing unwholesome Dharma is its nutriment.

"Hearing unwholesome Dharma also has nutriment; it is not without nutriment. What is the nutriment of hearing unwholesome Dharma? Association with unwholesome spiritual friends is its nutriment.

"Association with unwholesome spiritual friends also has nutriment; it is not without nutriment. What is the nutriment of association with unwholesome spiritual friends? Unwholesome people are its nutriment.

"Thus, when unwholesome people are fully present, association with unwholesome spiritual friends becomes fully present. When association with unwholesome spiritual friends is fully present, hearing unwholesome Dharma becomes fully present. When hearing unwholesome Dharma is fully present, the arising of lack of faith becomes fully present.

When the arising of lack of faith is fully present, there is wrong thought. When wrong thought is fully present, lack of right mindfulness and clear comprehension becomes fully present. When lack of right mindfulness and clear comprehension is fully present, non-guarding of the sense faculties becomes fully present.

When non-guarding of the sense faculties is fully present, the three unwholesome courses of conduct become fully present. When the three unwholesome courses of conduct are fully present, the five hindrances become fully present. When the five hindrances are fully present, ignorance becomes fully present.

When ignorance is fully present, craving for existence becomes complete.

"Thus, this craving for existence is gradually brought to complete fulfillment.

"The great ocean also has nutriment; it is not without nutriment. What is the nutriment of the great ocean? Great rivers are its nutriment.

"Great rivers also have nutriment; they are not without nutriment. What is the nutriment of great rivers? Small rivers are their nutriment.

"Small rivers also have nutriment; they are not without nutriment. What is the nutriment of small rivers? Large streams^[05] are their nutriment.

"Large streams also have nutriment; they are not without nutriment. What is the nutriment of large streams? Small streams are their nutriment.

"Small streams also have nutriment; they are not without nutriment. What is the nutriment of small streams? Springs and pools on the mountainsides are their nutriment.

"Springs and pools on the mountainsides also have nutriment; they are not without nutriment. What is the nutriment of springs and pools on the mountainsides? Rain is their nutriment.

"At times, heavy rain falls. After heavy rain has fallen, the springs and pools on the mountainsides become full. When the springs and pools on the mountainsides become full, the small streams become full. When the small streams become full, the large streams become full. When the large streams become full, the small rivers become full. When the small rivers become full, the great rivers become full. When the great rivers become full, the great ocean becomes full. Thus, that great ocean gradually becomes completely full.

"In the same way, craving for existence also has nutriment; it is not without nutriment. What is the nutriment of craving for existence? Ignorance is its nutriment.

"Ignorance also has nutriment; it is not without nutriment. What is the nutriment of ignorance? The five hindrances are its nutriment.

"The five hindrances also have nutriment; they are not without nutriment. What is the nutriment of the five hindrances? The three unwholesome courses of conduct are their nutriment.

"The three unwholesome courses of conduct also have nutriment; they are not without nutriment. What is the nutriment of the three unwholesome courses of conduct? Non-guarding of the sense faculties is their nutriment.

"Wrong thought also has nutriment; it is not without nutriment. What is the nutriment of wrong thought? Lack of faith is its nutriment.

"Lack of faith also has nutriment; it is not without nutriment. What is the nutriment of lack of faith? Hearing unwholesome Dharma is its nutriment.

"Hearing unwholesome Dharma also has nutriment; it is not without nutriment. What is the nutriment of hearing unwholesome Dharma? Association with unwholesome spiritual friends is its nutriment.

When ignorance is fully present, craving for existence becomes complete.

"Thus, this craving for existence is gradually brought to complete fulfillment.

"Knowledge and liberation also have nutriment; they are not without nutriment. What is the nutriment of knowledge and liberation? The seven factors of awakening are their nutriment.

"The seven factors of awakening also have nutriment; they are not without nutriment. What is the nutriment of the seven factors of awakening? The four foundations of mindfulness are their nutriment.

"The four foundations of mindfulness also have nutriment; they are not without nutriment. What is the nutriment of the four foundations of mindfulness? The three wholesome courses of conduct are their nutriment.

"The three wholesome courses of conduct also have nutriment; they are not without nutriment. What is the nutriment of the three wholesome courses of conduct? Guarding the sense faculties is their nutriment.

"Guarding the sense faculties also has nutriment; it is not without nutriment. What is the nutriment of guarding the sense faculties? Right mindfulness and clear comprehension are its nutriment.

"Right mindfulness and clear comprehension also have nutriment; they are not without nutriment. What is the nutriment of right mindfulness and clear comprehension? Right thought is their nutriment.

"Right thought also has nutriment; it is not without nutriment. What is the nutriment of right thought? Faith is its nutriment.

"Faith also has nutriment; it is not without nutriment. What is the nutriment of faith? Hearing what is wholesome is its nutriment.

"Hearing what is wholesome also has nutriment; it is not without nutriment. What is the nutriment of hearing what is wholesome? Association with wholesome spiritual friends is its nutriment.

"Association with wholesome spiritual friends also has nutriment; it is not without nutriment. What is the nutriment of association with wholesome spiritual friends? Wholesome people are its nutriment.

"That is, when wholesome people are fully present, association with wholesome spiritual friends becomes fully present. When association with wholesome spiritual friends is fully present, hearing what is wholesome becomes fully present. When hearing what is wholesome is fully present, faith becomes fully present.

When faith is fully present, right thought becomes fully present. When right thought is fully present, right mindfulness and clear comprehension become fully present. Only when right mindfulness and clear comprehension are fully present does guarding the sense faculties become fully present.

When guarding the sense faculties is fully present, the three wholesome courses of conduct become fully present. When the three wholesome courses of conduct are fully present, the four foundations of mindfulness become fully present. When the four foundations of mindfulness are fully present, the seven factors of awakening become fully present.

When the seven factors of awakening are fully present, knowledge and liberation become complete. Thus, this knowledge and liberation are gradually brought to complete fulfillment."

"The great ocean also has nutriment; it is not without nutriment. What is the nutriment of the great ocean? Great rivers are its nutriment.

"Great rivers also have nutriment; they are not without nutriment. What is the nutriment of great rivers? Small rivers are their nutriment.

"The small rivers also have nutriment; they are not without nutriment. What is the nutriment of the small rivers? The large streams are their nutriment.

"The large streams also have nutriment; they are not without nutriment. What is the nutriment of the large streams? The small streams are their nutriment.

"The small streams also have nutriment; they are not without nutriment. What is the nutriment of the small streams? The springs and pools on the mountain slopes are their nutriment.

"The springs and pools on the mountain slopes also have nutriment; they are not without nutriment. What is the nutriment of the springs and pools on the mountain slopes? Rain is their nutriment.

"At times there is heavy rain. When heavy rain has fallen, the springs and pools on the mountain slopes become full. When the springs and pools on the mountain slopes are full, the small streams become full. When the small streams are full, the large streams become full. When the large streams are full, the small rivers become full. When the small rivers are full, the great rivers become full. When the great rivers are full, the great ocean becomes full. Thus, that great ocean gradually becomes completely full.

"In the same way, knowledge and liberation also have nutriment; they are not without nutriment. What is the nutriment of knowledge and liberation? The seven factors of awakening are their nutriment.

"The seven factors of awakening also have nutriment; they are not without nutriment. What is the nutriment of the seven factors of awakening? The four establishments of mindfulness are their nutriment.

"The four establishments of mindfulness also have nutriment; they are not without nutriment. What is the nutriment of the four establishments of mindfulness? The three wholesome practices are their nutriment.

"The three wholesome practices also have nutriment; they are not without nutriment. What is the nutriment of the three wholesome practices? Guarding the sense faculties is their nutriment.

"Guarding the sense faculties also has nutriment; it is not without nutriment. What is the nutriment of guarding the sense faculties? Right mindfulness and right comprehension are its nutriment.

"Right mindfulness and right comprehension also have nutriment; they are not without nutriment. What is the nutriment of right mindfulness and right comprehension? Right thought is their nutriment.

"Right thought also has nutriment; it is not without nutriment. What is the nutriment of right thought? Faith is its nutriment.

"Faith also has nutriment; it is not without nutriment. What is the nutriment of faith? Hearing the wholesome Dharma is its nutriment.

"Hearing the wholesome Dharma also has nutriment; it is not without nutriment. What is the nutriment of hearing the wholesome Dharma? Associating with spiritual friends is its nutriment.

"Associating with spiritual friends also has nutriment; it is not without nutriment. What is the nutriment of associating with spiritual friends? Good people are its nutriment.

"Thus, when there are good people in full measure, association with spiritual friends is fulfilled. When association with spiritual friends is fulfilled, hearing the wholesome Dharma is fulfilled. When hearing the wholesome Dharma is fulfilled, faith is fulfilled.

When faith is fulfilled, right thought is fulfilled. When right thought is fulfilled, right mindfulness and right comprehension are fulfilled. When right mindfulness and right comprehension are fulfilled, guarding the sense faculties is fulfilled.

When guarding the sense faculties is fulfilled, the three wholesome practices are fulfilled. When the three wholesome practices are fulfilled, the four establishments of mindfulness are fulfilled. When the four establishments of mindfulness are fulfilled, the seven factors of awakening are fulfilled.

When the seven factors of awakening are fulfilled, knowledge and liberation are fulfilled. Thus, this knowledge and liberation are gradually brought to complete fulfillment." Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced it.

53. THE DISCOURSE ON NUTRIMENT (II) ^[01]

Thus have I heard:

At one time, the Buddha was traveling in the country of Shravasti, in Jeta Grove, Anathapindika's Park. At that time, the Blessed One addressed the bhikkhus:

"The ultimate beginning of craving for existence cannot be known. It cannot be said that craving for existence did not previously exist but has now arisen. Nevertheless, the cause of craving for existence can be known.

"Craving for existence has nutriment; it is not without nutriment. What is the nutriment of craving for existence? Ignorance is its nutriment.

"Ignorance also has nutriment; it is not without nutriment. What is the nutriment of ignorance? The five hindrances are its nutriment.

"The five hindrances also have nutriment; they are not without nutriment. What is the nutriment of the five hindrances? The three unwholesome practices are their nutriment.

"The three unwholesome practices also have nutriment; they are not without nutriment. What is the nutriment of the three unwholesome practices? Not guarding the sense faculties is their nutriment.

"Not guarding the sense faculties also has nutriment; it is not without nutriment. What is the nutriment of not guarding the sense faculties? The absence of right mindfulness and right comprehension is its nutriment.

"The absence of right mindfulness and right comprehension also has nutriment; it is not without nutriment. What is the nutriment of the absence of right mindfulness and right comprehension? The absence of right thought is its nutriment.

"The absence of right thought also has nutriment; it is not without nutriment. What is the nutriment of the absence of right thought? Lack of faith is its nutriment.

"Lack of faith also has nutriment; it is not without nutriment. What is the nutriment of lack of faith? Hearing unwholesome teachings is its nutriment.

"Hearing unwholesome teachings also has nutriment; it is not without nutriment. What is the nutriment of hearing unwholesome teachings? Associating with bad friends is its nutriment.

"Associating with bad friends also has nutriment; it is not without nutriment. What is the nutriment of associating with bad friends? Bad people are its nutriment.

"Thus, when there are bad people in full measure, association with bad friends is fulfilled. When association with bad friends is fulfilled, hearing unwholesome teachings is fulfilled. When hearing unwholesome teachings is fulfilled, the arising of disbelief is fulfilled.

When the arising of disbelief is fulfilled, there is no right thought. When the absence of right thought is fulfilled, the absence of right mindfulness and right comprehension is fulfilled. When the absence of right mindfulness and right comprehension is fulfilled, failure to guard the sense faculties is fulfilled.

When failure to guard the sense faculties is fulfilled, the three unwholesome practices are fulfilled. When the three unwholesome practices are fulfilled, the five hindrances are fulfilled. When the five hindrances are fulfilled, ignorance is fulfilled.

When ignorance is fulfilled, craving for existence is fulfilled.

"Thus, this craving for existence is gradually brought to complete fulfillment.

"The great ocean also has nutriment; it is not without nutriment. What is the nutriment of the great ocean? Rain is its nutriment.

"In the same way, when there are bad people in full measure, association with bad friends is fulfilled. When association with bad friends is fulfilled, hearing unwholesome teachings is fulfilled. When hearing unwholesome teachings is fulfilled, the arising of disbelief is fulfilled.

When ignorance is fulfilled, craving for existence is fulfilled.

"Thus, this craving for existence is gradually brought to complete fulfillment.

"Knowledge and liberation also have nutriment; they are not without nutriment. What is the nutriment of knowledge and liberation? The seven factors of awakening are their nutriment.

“The three wholesome practices also have nutriment; they are not without nutriment. What is the nutriment of the three wholesome practices? Guarding the sense faculties is their nutriment.

“Guarding the sense faculties also has nutriment; it is not without nutriment. What is the nutriment of guarding the sense faculties? Right mindfulness and right understanding are its nutriment.

“Right mindfulness and right understanding also have nutriment; they are not without nutriment. What is the nutriment of right mindfulness and right understanding? Right thought is their nutriment.

“Right thought also has nutriment; it is not without nutriment. What is the nutriment of right thought? Faith is its nutriment.

“Faith also has nutriment; it is not without nutriment. What is the nutriment of faith? Hearing what is wholesome is its nutriment.

“Hearing what is wholesome also has nutriment; it is not without nutriment. What is the nutriment of hearing what is wholesome? Associating closely with good spiritual friends is its nutriment.

“Associating closely with good spiritual friends also has nutriment; it is not without nutriment. What is the nutriment of associating closely with good spiritual friends? Good persons are its nutriment.

“The great ocean also has nutriment; it is not without nutriment. What is the nutriment of the great ocean? Rain is its nutriment.

“At times, heavy rain falls. After heavy rain has fallen, the streams and pools on the mountain slopes become full. When the streams and pools on the mountain slopes are full, the small channels become full. When the small channels are full, the large channels become full. When the large channels are full, the small rivers become full. When the small rivers are full, the great rivers become full. When the great rivers are full, the great ocean becomes full. Thus, that great ocean gradually becomes completely full.

“In the same way, when there are good persons in abundance, association with good spiritual friends becomes abundant. When association with good spiritual friends is abundant, hearing what is wholesome becomes abundant. When hearing what is wholesome is abundant, faith becomes abundant.

When faith is abundant, right thought becomes abundant. When right thought is abundant, right mindfulness and right understanding become abundant. Only when right mindfulness and right understanding are abundant does guarding the sense faculties become abundant.

When guarding the sense faculties is abundant, the three wholesome practices become abundant. When the three wholesome practices are abundant, the four foundations of mindfulness become abundant. When the four foundations of mindfulness are abundant, the seven factors of awakening become abundant.

When the seven factors of awakening are abundant, knowledge and liberation are fulfilled. Thus, this knowledge and liberation are gradually brought to complete fulfillment.”

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.

54. DISCOURSE ON THE KNOWLEDGE OF DESTRUCTION^[01]

Thus have I heard:

At one time, the Buddha was traveling in the land of Câu-lâu-sấu^[02] and was staying at Kiếm-ma-sắt-đàm^[03], a town of Câu-lâu.

At that time, the Blessed One addressed the bhikkhus:

“Only through knowing and seeing can one attain the destruction of the taints; it cannot be attained without knowing and seeing.

“How does one attain the destruction of the taints through knowing and seeing? By knowing and seeing suffering as it truly is, one attains the destruction of the taints. By knowing and seeing as they truly are the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering, one attains the destruction of the taints.

“The knowledge of destruction has a condition for its arising^[04]; it does not arise without a condition. What is the condition for the arising of the knowledge of destruction? Liberation is its condition.

“Liberation also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of liberation? Dispassion is its cause.

“Dispassion also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of dispassion? Disenchantment and detachment are its condition.

“Disenchantment and detachment also have a condition for their arising; they do not arise without a condition. What is the condition for the arising of disenchantment and detachment? Seeing as it truly is and knowing in accordance with truth are their condition.

“Seeing as it truly is and knowing in accordance with truth also have a condition for their arising; they do not arise without a condition. What is the condition for the arising of seeing as it truly is and knowing in accordance with truth? Concentration is their condition.

“Concentration also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of concentration? Bliss is its condition.

“Bliss also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of bliss? Tranquility is its condition.

“Tranquility also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of tranquility? Rapture is its condition.

“Rapture also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of rapture? Gladness is its condition.

“Gladness also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of gladness? Freedom from remorse is its condition.

“Freedom from remorse also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of freedom from remorse? Guarding the precepts is its condition.

“Guarding the precepts also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of guarding the precepts? Guarding the sense faculties is its condition.

“Guarding the sense faculties also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of guarding the sense faculties? Right mindfulness and right understanding are its condition.

“Right mindfulness and right understanding also have a condition for their arising; they do not arise without a condition. What is the condition for the arising of right mindfulness and right understanding? Right thought is their condition.

“Right thought also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of right thought? Faith is its condition.

“Faith also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of faith? Patient acceptance through contemplation of the Dharma is its condition.

“Patient acceptance through contemplation of the Dharma also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of patient acceptance through contemplation of the Dharma? Reciting and reading the Dharma are its condition.

“Reciting and reading the Dharma also have a condition for their arising; they do not arise without a condition. What is the condition for the arising of reciting and reading the Dharma? Receiving and retaining the Dharma are their condition.

“Receiving and retaining the Dharma also have a condition for their arising; they do not arise without a condition. What is the condition for the arising of receiving and retaining the Dharma? Contemplating the meaning of the Dharma is their condition.

“Contemplating the meaning of the Dharma also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of contemplating the meaning of the Dharma? The ear^[05] is its condition.

“The ear also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of the ear? Hearing the wholesome Dharma^[06] is its condition.

“Hearing the wholesome Dharma also has a condition for its arising; it does not arise without a condition. What is the condition for the arising of hearing the wholesome Dharma? Going forth to visit^[07] is its condition.

“Going forth to visit also has a condition for its arising; it does not arise without a condition. What is the condition for going forth to visit? Attending upon others^[08] is its condition.

“If someone attends upon good spiritual friends, that person will hear what has not yet been heard, and what has already been heard will be further enriched.

“Thus, if someone does not attend upon good spiritual friends, the condition for attending upon others is impaired. If one does not attend upon others, the condition for going forth to visit is impaired. If one does not go forth to visit, the condition for hearing the wholesome Dharma is impaired.

If one does not hear the wholesome Dharma, the condition for the ear is impaired. If there is no ear, the condition for contemplating the meaning of the Dharma is impaired. If one does not contemplate the meaning of the Dharma, the condition for receiving and retaining the Dharma is impaired.

If one does not receive and retain the Dharma, the condition for reciting and reading the Dharma is impaired. If one does not recite and read the Dharma, the cause of patient acceptance through contemplation of the Dharma is impaired. If one does not cultivate patient acceptance through contemplation of the Dharma, the condition for faith is impaired.

If there is no faith, the condition for right thought is impaired. If there is no right thought, the condition for right mindfulness and right understanding is impaired. If there are no right mindfulness and right understanding, the condition for guarding the sense faculties is impaired.

If one does not guard the sense faculties, the conditions for guarding the precepts, freedom from remorse, gladness, rapture, tranquility, bliss, concentration, seeing as it truly is and knowing in accordance with truth, disenchantment and detachment, dispassion, and liberation are impaired. If there is no liberation, the condition for the knowledge of destruction is impaired.

“If someone attends upon good spiritual friends, that person will hear what has not yet been heard, and what has already been heard will be further enriched.”

"Thus, if one attends upon good spiritual friends, there is the condition of attendance. When one has attended upon them, there is the condition of approaching. When one has approached, there is the condition of hearing the wholesome Dharma.

When one has heard the wholesome Dharma, there is the condition of the ear. When there is the ear, there is the condition of contemplating the meaning of the Dharma. When one has contemplated the meaning of the Dharma, there is the condition of receiving and retaining the Dharma.

When one has received and retained the Dharma, there is the condition of reciting and reading the Dharma. When one has recited and read the Dharma, there is the condition of contemplating and accepting the Dharma. When one has contemplated and accepted the Dharma, there is the condition of faith.

When there is faith, there is the condition of right thought. When there is right thought, there is the condition of right mindfulness and right knowledge. When there are right mindfulness and right knowledge, there are the conditions of guarding the faculties, guarding the precepts, freedom from remorse, gladness, joy, tranquility, happiness, concentration, knowledge and vision in accordance with reality, disenchantment and detachment, freedom from desire, and liberation.

When there is liberation, there is the condition of the knowledge of exhaustion."

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced accordingly.

55. THE SUTRA ON NIRVANA^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Sravasti, in Jeta Grove, Anathapindika's Park.

At that time, the Blessed One addressed the bhikkhus:

"Nirvana has a condition^[02]; it is not without a condition. What is the condition of nirvana? Liberation is its condition.

"Liberation also has a condition; it is not without a condition. What is the condition of liberation? Freedom from desire is its condition.

"Freedom from desire also has a condition; it is not without a condition. What is the condition of freedom from desire? Disenchantment and detachment are its condition.

"Disenchantment and detachment also have a condition; they are not without a condition. What is the condition of disenchantment and detachment? Seeing in accordance with reality and knowing in accordance with truth are their condition.

"Seeing in accordance with reality and knowing in accordance with truth also have a condition; they are not without a condition. What is the condition of seeing in accordance with reality and knowing in accordance with truth? Concentration is their condition.

"Concentration also has a condition; it is not without a condition. What is the condition of concentration? Happiness is its condition.

"Happiness also has a condition; it is not without a condition. What is the condition of happiness? Tranquility is its condition.

"Tranquility also has a condition; it is not without a condition. What is the condition of tranquility? Joy is its condition.

"Joy also has a condition; it is not without a condition. What is the condition of joy? Gladness is its condition.

"Gladness also has a condition; it is not without a condition. What is the condition of gladness? Freedom from remorse is its condition.

"Freedom from remorse also has a condition; it is not without a condition. What is the condition of freedom from remorse? Guarding the precepts is its condition.

"Guarding the precepts also has a condition; it is not without a condition. What is the condition of guarding the precepts? Guarding the faculties is its condition.

"Guarding the faculties also has a condition; it is not without a condition. What is the condition of guarding the faculties? Right mindfulness and right knowledge are its condition.

"Right mindfulness and right knowledge also have a condition; they are not without a condition. What is the condition of right mindfulness and right knowledge? Right thought is their condition.

"Right thought also has a condition; it is not without a condition. What is the condition of right thought? Faith is its condition.

"Faith also has a condition; it is not without a condition. What is the condition of faith? Suffering is its condition.

"Suffering also has a condition; it is not without a condition. What is the condition of suffering? Aging and death are its condition.

"Aging and death also have a condition; they are not without a condition. What is the condition of aging and death? Birth is their condition.

"Birth also has a condition; it is not without a condition. What is the condition of birth? Existence is its condition.

"Existence also has a condition; it is not without a condition. What is the condition of existence? Clinging^[03] is its condition.

"Clinging also has a condition; it is not without a condition. What is the condition of clinging? Craving^[04] is its condition.

"Craving also has a condition; it is not without a condition. What is the condition of craving? Contact^[05] is its condition.

"Contact also has a condition; it is not without a condition. What is the condition of contact? The six ayatanas are its condition.

"The six ayatanas also have a condition; they are not without a condition. What is the condition of the six ayatanas? Name-and-form is their condition.

"Name-and-form also has a condition; it is not without a condition. What is the condition of name-and-form? Consciousness is its condition.

"Consciousness also has a condition; it is not without a condition. What is the condition of consciousness? Volitional formations are its condition.

"Volitional formations also have a condition; they are not without a condition. What is the condition of volitional formations? Ignorance is their condition.

"Thus, conditioned by^[06] ignorance, volitional formations arise; conditioned by volitional formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six ayatanas arise; conditioned by the six ayatanas, 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; conditioned by birth, aging and death arise; and conditioned by aging and death, suffering arises.

Only when suffering has arisen does faith arise; only when faith has arisen does right thought arise; only when right thought has arisen do right mindfulness and right knowledge arise; only when right mindfulness and right knowledge have arisen do there arise guarding of the faculties, guarding of the precepts, freedom from remorse, gladness, joy, happiness, concentration, knowledge and vision in accordance with reality, disenchantment and detachment, freedom from desire, and liberation.

Only when liberation has arisen is nirvana realized."

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced accordingly.

56. THE SUTRA ON MEGHIYA^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Magadha, dwelling in a cave in the Mango Grove^[02] near the village of Jantu^[03].

At that time, Venerable Meghiya^[04] was serving as the Buddha's attendant.

Early in the morning, Venerable Meghiya donned his robes, took up his bowl, and entered the village of Jantu to seek alms. After seeking alms, Venerable Meghiya went to the bank of the Kimikala River^[05], where he saw a level tract of ground called the Delightful Mango Grove^[06]. The waters of the Kimikala River were exceedingly beautiful and truly pleasing.

The clear current^[07] flowed gently; its temperature was mild and agreeable, neither too hot nor too cold. Seeing this, the Venerable rejoiced and thought to himself: "This level tract of ground is called the Delightful Mango Grove. The waters of the Kimikala River are exceedingly beautiful and truly pleasing.

The clear current flows gently; its temperature is mild and agreeable, neither too hot nor too cold. If any son of good family^[08] wishes to cultivate the practice of abandonment^[09], he should dwell in this place. I too have things that must be abandoned^[10]; should I dwell in this secluded place to cultivate the practice of abandonment?"

Then, after finishing his meal, Meghiya put his robes and bowl in order, washed his hands and feet, placed his nisidana^[11] over his shoulder, and went to the Buddha. He bowed his head at the Buddha's feet, sat to one side, and said:

"Blessed One, early this morning I donned my robes, took up my bowl, and entered the village of Jantu to seek alms. After seeking alms, I went to the bank of the Kimikala River, where I saw a level tract of ground called the Delightful Mango Grove. The waters of the Kimikala River were exceedingly beautiful and truly pleasing.

The clear current flowed gently; its temperature was mild and agreeable, neither too hot nor too cold. Seeing this, I rejoiced and thought to myself: 'This level tract of ground is called the Delightful Mango Grove. The waters of the Kimikala River are exceedingly beautiful and truly pleasing.

The clear current flows gently; its temperature is mild and agreeable, neither too hot nor too cold. If any son of good family wishes to cultivate the practice of abandonment, he should dwell in this place. I too have things that must be abandoned; should I dwell in this secluded place to cultivate the practice of abandonment?' Blessed One, I now wish to go to that secluded place, the mango grove, to train in the practice of abandonment."

The Blessed One then said:

"Meghiya, do you not know that I am now alone, with no one else and no attendant? You may remain for a little while. Wait until another bhikkhu comes to serve as my attendant; then you may go to that secluded place, the mango grove, and train in the practice of abandonment."

Venerable Meghiya repeated his request three times:

"Blessed One, I now wish to go to that secluded place, the mango grove, to train in the practice of abandonment."

The Blessed One also said three times:

Meghiya again said:

"The Blessed One has nothing that needs to be done, no duty that needs to be fulfilled, and nothing that needs to be contemplated.^[12] I, however, still have duties, things to be done, and things to be contemplated. Blessed One, I wish to go to that secluded place, the mango grove, to train in the Dharma of abandoning."

The Blessed One said:

"Di-hê, since you seek abandonment,^[13] what more can I say? Di-hê, go and do as you wish."

Then, having heard the Buddha’s teaching, Di-hê received it well, remembered it well, and recited it well. The Venerable One bowed his head at the Buddha’s feet, circumambulated him three times, and departed.

After arriving at the mango grove and entering it, the Venerable One went to the foot of a tree, spread out his sitting mat, and sat cross-legged. While dwelling in the mango grove, the Venerable Di-hê gave rise to three evil and unwholesome thoughts: thoughts of sensual desire, thoughts of anger, and thoughts of harming.^[14] Thereupon, the Venerable One thought of the Blessed One.

Then, late in the afternoon, the Venerable One rose from his secluded meditation, went before the Blessed One, bowed at his feet, sat to one side, and said:

"Blessed One, I went to that mango grove and sat in a secluded place, whereupon three evil and unwholesome thoughts arose in me: thoughts of sensual desire, thoughts of anger, and thoughts of harming. Thereupon, I thought of the Blessed One."

The Blessed One said:

"Di-hê, when liberation of mind has not yet matured and one wishes to bring it to maturity, there are five qualities to be cultivated. What are the five?

"Di-hê, a bhikkhu is himself a spiritual friend, dwells together with spiritual friends, and lives in harmony with spiritual friends.^[15] Di-hê, for one whose liberation of mind has not yet matured and who wishes to bring it to maturity, this is the first quality to be cultivated.

"Furthermore, Di-hê, a bhikkhu should cultivate the precepts and guard the Pratimoksha.^[16] He should also be well restrained in deportment and observances, always seeing danger in even the slightest fault, and undertake and uphold the training rules. Di-hê, for one whose liberation of mind has not yet matured and who wishes to bring it to maturity, this is the second quality to be cultivated.

"Furthermore, Di-hê, a bhikkhu should speak about what is worthy of discussion and accords with the meaning of the Noble Ones, making the mind pliant and freeing it from obstruction; that is, he should speak about morality, concentration, wisdom, liberation, the knowledge and vision of liberation, gradual diminution, disinclination toward gatherings, fewness of desires, contentment, the Dharma of abandoning, dispassion, the Dharma of cessation, secluded meditation, and dependent origination. He should obtain such discourses of the śramaṇas fully, easily, and without difficulty. Di-hê, for one whose liberation of mind has not yet matured and who wishes to bring it to maturity, this is the third quality to be cultivated.

"Furthermore, Di-hê, a bhikkhu constantly practices diligently, abandons evil and unwholesome qualities, and cultivates wholesome qualities. He continually arouses his resolve, remaining single-minded and steadfast, and does not relinquish the means for seeking the roots of goodness.^[17] Di-hê, for one whose liberation of mind has not yet matured and who wishes to bring it to maturity, this is the fourth quality to be cultivated.

"Furthermore, Di-hê, a bhikkhu cultivates wisdom and contemplates the arising and decline of phenomena. Attaining such direct knowledge through penetrating noble wisdom,^[18] he discerns and comprehends them and rightly brings suffering to an end. Di-hê, for one whose liberation of mind has not yet matured and who wishes to bring it to maturity, this is the fifth quality to be cultivated.

"After possessing these five cultivated qualities, he must further cultivate four other qualities. What are the four? Cultivate contemplation of impurity^[19] to abandon sensual desire. Cultivate loving-kindness to abandon anger. Cultivate mindfulness of breathing to abandon distracted thoughts. Cultivate contemplation of impermanence to abandon self-conceit.

"Di-hê, if a bhikkhu is himself a spiritual friend, dwells together with spiritual friends, and lives in harmony with spiritual friends, you should know that he will certainly cultivate the precepts, guard the Pratimoksha, be well restrained in deportment and observances, see danger in even the slightest fault, and undertake and uphold the training rules.

"Di-hê, if a bhikkhu is himself a spiritual friend, dwells together with spiritual friends, and lives in harmony with spiritual friends, you should know that he speaks about what is worthy of discussion and accords with the meaning of the Noble Ones, making the mind pliant and freeing it from obstruction; that is, he speaks about morality, concentration, wisdom, liberation, the knowledge and vision of liberation, gradual diminution, disinclination toward gatherings, fewness of desires, contentment, the Dharma of abandoning, the Dharma of cessation, dispassion, secluded meditation, and dependent origination. He obtains such discourses of the śramaṇas fully, easily, and without difficulty.

"Di-hê, if a bhikkhu is himself a spiritual friend, dwells together with spiritual friends, and lives in harmony with spiritual friends, you should know that he will certainly practice diligently, abandon evil and unwholesome qualities, constantly arouse a single-minded and steadfast resolve, and not relinquish the means for seeking the roots of goodness.

"Di-hê, if a bhikkhu is himself a spiritual friend, dwells together with spiritual friends, and lives in harmony with spiritual friends, you should know that he will certainly cultivate wisdom and contemplate the arising and decline of phenomena. Attaining such direct knowledge through penetrating noble wisdom, he discerns and comprehends them and rightly brings suffering to an end.

"Di-hê, if a bhikkhu is himself a spiritual friend, dwells together with spiritual friends, and lives in harmony with spiritual friends, you should know that he will certainly cultivate contemplation of impurity to abandon sensual desire; cultivate loving-kindness to abandon anger; cultivate mindfulness of breathing to abandon distracted thoughts; and cultivate contemplation of impermanence to abandon self-conceit.

"Di-hê, if a bhikkhu attains the perception of impermanence, he will certainly attain the perception of non-self.

"Di-hê, if a bhikkhu attains the perception of non-self, then in this very life he will completely abandon all self-conceit and realize peace, cessation, the unconditioned, and nirvana."

Thus spoke the Buddha. Having heard what the Buddha said, the Venerable Di-hê and the bhikkhus rejoiced and respectfully practiced it.

57. DISCOURSE SPOKEN TO THE BHIKKHUS IN THAT VERY PLACE^[1]

Thus have I heard:

At one time, the Buddha was traveling in the country of Xá-vệ, dwelling in the Jeta Grove, Anāthapiṇḍika’s Park.

At that time, the Blessed One said to the bhikkhus:

"When liberation of mind has not yet matured and one wishes to bring it to maturity, there are five qualities to be cultivated. What are the five?

"A bhikkhu is himself a spiritual friend, dwells together with spiritual friends, and lives in harmony with spiritual friends. For one whose liberation of mind has not yet matured and who wishes to bring it to maturity, this is the first quality to be cultivated.

"Furthermore, a bhikkhu cultivates the precepts and guards the Pratimoksha. He should also be well restrained in deportment and observances, always seeing danger in even the slightest fault, and undertake and uphold the training rules. For one whose liberation of mind has not yet matured and who wishes to bring it to maturity, this is the second quality to be cultivated."

"Furthermore, bhikkhus, one should speak of matters worthy of discussion, consonant with the meaning of the Noble Ones, which make the mind gentle and free it from obstruction; namely, talk on moral discipline, concentration, wisdom, liberation, the knowledge and vision of liberation, gradual diminution, not delighting in gatherings, fewness of desires, contentment, the Dharma of abandoning, dispassion, the Dharma of cessation, sitting in seclusion, and dependent origination. Such topics of a śramaṇa are obtained fully, easily, and without difficulty. When the liberation of the mind has not yet matured and one wishes to bring it to maturity, this is the third practice.

"Furthermore, bhikkhus, one should constantly cultivate diligence, abandon evil and unwholesome dharmas, and cultivate wholesome dharmas. One should continually arouse resolve, remaining one-pointed and steadfast, and never relinquish the means of seeking the roots of goodness. When the liberation of the mind has not yet matured and one wishes to bring it to maturity, this is the fourth practice.

"Furthermore, bhikkhus, one should cultivate wisdom and contemplate the arising and decline of all dharmas. Having realized such knowledge, one uses lucid noble wisdom to discern and comprehend them, thereby rightly bringing suffering to an end. When the liberation of the mind has not yet matured and one wishes to bring it to maturity, this is the fifth practice.

"After possessing these five practices, one must further cultivate four other dharmas. What are the four? Cultivate contemplation of impurity to abandon desire. Cultivate loving-kindness to abandon anger. Cultivate mindfulness of breathing to abandon distracted thoughts. Cultivate contemplation of impermanence to abandon self-conceit.

"If a bhikkhu is himself a good spiritual friend, lives together with good spiritual friends, and dwells in harmony with good spiritual friends, it should be known that he will certainly cultivate the precepts, guard the rules of liberation, skillfully maintain all forms of proper conduct and etiquette, regard even minor offenses with apprehension, and undertake and uphold the training precepts.

"If a bhikkhu is himself a good spiritual friend, lives together with good spiritual friends, and dwells in harmony with good spiritual friends, it should be known that he speaks of matters worthy of discussion and consonant with the meaning of the Noble Ones, which make the mind gentle and free it from obstruction; namely, talk on moral discipline, concentration, wisdom, liberation, the knowledge and vision of liberation, gradual diminution, not delighting in gatherings, fewness of desires, contentment, the Dharma of abandoning, the Dharma of cessation, dispassion, sitting in seclusion, and dependent origination. Such topics of a śramaṇa are obtained fully, easily, and without difficulty.

"If a bhikkhu is himself a good spiritual friend, lives together with good spiritual friends, and dwells in harmony with good spiritual friends, it should be known that he will certainly cultivate diligence constantly, abandon evil and unwholesome dharmas, and continually arouse a one-pointed and steadfast mind, never relinquishing the means of seeking the roots of goodness.

"If a bhikkhu is himself a good spiritual friend, lives together with good spiritual friends, and dwells in harmony with good spiritual friends, it should be known that he will certainly cultivate wisdom and contemplate the arising and decline of all dharmas. Having realized such knowledge, he uses lucid noble wisdom to discern and comprehend them, thereby rightly bringing suffering to an end.

"If a bhikkhu is himself a good spiritual friend, lives together with good spiritual friends, and dwells in harmony with good spiritual friends, it should be known that he will certainly cultivate contemplation of impurity to abandon desire; cultivate loving-kindness to abandon anger; cultivate mindfulness of breathing to abandon distracted thoughts; and cultivate contemplation of impermanence to abandon self-conceit.

"If a bhikkhu attains the perception of impermanence, he will certainly attain the perception of non-self. If a bhikkhu attains the perception of non-self, then in this very life he will entirely abandon self-conceit and realize tranquility, cessation, the unconditioned, nirvana."

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli: A.x. 1. Kimatthiya.

^[02] Chinese: sitting in seclusion 晏 (some editions have: 燕) 坐. Pāli: patisallāna or paṭisallāna.

^[03] Pāli: kimatthiya: What is its meaning, purpose, or benefit?

^[04] Chinese: non-remorse 不悔. Pāli: avippaṭisāra, freedom from remorse.

^[05] Chinese: gladness 歡悅. Pāli: pāmojja, joy, delight, gladness.

^[06] Chinese: rapture 喜. Pāli: pīti, a state of rapture resembling ecstasy.

^[08] Chinese: bliss 樂. Pāli: sukha, bliss, ease, and pleasure.

^[09] Concentration 定. Pāli: samādhi.

^[10] Chinese: seeing in accordance with reality and knowing in accordance with truth 見如實知如真. Pāli: yathābhūtaññaṇadassana, knowledge and vision of things as they really are.

^[11] Chinese: disenchantment 厭. Pāli: nibbidā, aversion, disillusionment.

^[12] Chinese: dispassion 無欲. Pāli: virāga, freedom from desire and greed; no longer possessing craving.

^[13] Pāli: iti kho Ananda kusalāni sīlāni anupubbena aggāya parentī ti: thus, Ānanda, wholesome moral disciplines lead gradually to the highest.

^[01] Corresponds to Pāli: A.x.2. Cetanā, intention; it does not mean "involuntary," as in the Chinese version.

^[02] Chinese: the natural course of the Dharma 法自然. Pāli: dhammatā esā, such is the nature of the Dharma.

^[01] Corresponds to Pāli: A. viii. 81. Sati.

^[02] Compare the Pāli: Without right mindfulness, moral shame and moral dread are lost; when moral shame and moral dread are lost, restraint of the faculties is lost; when restraint of the faculties is lost, the guarding of the precepts is lost…

^[03] Compare the Pāli: nibbidāvirāge asati…hatūpanisaṃ hoti vimuttiñāṇadassanaṃ: when disenchantment and dispassion are absent, the knowledge and vision of liberation are impaired.

^[04] Chinese: cultivation 習. Pāli: upanisasammpanno hoti.

^[01] Corresponds to Pāli: A. Vii. Hiri. Compare Sūtra No. 44 above.

^[02] Chinese: cherishing reverence 愛恭敬. Compare the Pāli: hirottappeasati… hatūpanisaṃ indriyasaṃvaro: when moral shame and moral dread are absent, restraint of the faculties is impaired.

^[01] Compare (I) Sūtra 45 above.

^[01] Corresponds to Pāli: A.x.3 Sīla. Compare Sūtra 44 and the subsequent sūtras above.

^[01] Corresponds to Pāli: A. x. 4 Upanisā; compare A. x. 5 Ānanda.

^[01] Corresponds to Pāli: A. V. 21–22 Agārava (irreverence).

^[02] Chinese: improper contemplation 不善觀. Pāli: appatissa, disobedient, insubordinate, or quarrelsome.

^[03] Chinese: disrespectful 不敬重. Pāli: asabhāgavuttika, lacking etiquette, discourteous.

^[04] Chinese: rules of proper conduct 威儀法. Pāli: ābhisamācarikaṃ dhammaṃ, observances of conduct and etiquette.

^[05] The Pāli version has: sīlāni aparipūretvā sammādiṭṭhi paripūressati, right view will be perfected while the precepts remain unperfected.

^[01] Compare (I) Sūtra No. 49 above.

^[01] Compare Pāli A.x. 61–62 Āhāra. Compare the separate translations: No. 36, the Buddha’s Discourse on the Fundamental Characteristic Supporting Knowledge, translated by An Shigao; and No. 37, the Buddha’s Discourse on the Fundamental Condition of Knowledge, translator unknown. (This Chinese translation is rather peculiar and difficult to understand.)

^[02] Chinese: primal limit 本際. Pāli: purimā koṭi, the earliest boundary, the limit of time extending into the past.

^[03] Chinese: craving for existence 有愛. Pāli: bhava-taṇhā, craving for existence or the urge to survive.

^[04] Chinese: thereupon it can be known that craving for existence has a cause. Pāli: atha ca pana paññāyati 'idappaccayā bhavataṇhā ti.

^[05] Note that the Chinese character 習 means habit or a conditioning cause, rather than 集 in the sense of arising through accumulation or conjunction. Only one Pāli term (āhāra: food) has been found corresponding to the two Chinese terms translated in this and the following sūtras as cultivation and food. Thus, there must have been two different Sanskrit or Pāli terms. They have not yet been identified. Nos. 36 and 37 translate the expression as possessing a basis 有本, or as from attainment there is a basis 從致有本.

^[06] Chinese: five hindrances 五蓋. Pāli: pañca nīvaraṇā.

^[07] Chinese: improper reflection 不正思惟. Pāli: ayoniso manasikāraṃ, unwise attention, unsystematic reflection.

^[08] Chinese: bad Dharma 惡法. Pāli: asaddhamma, a Dharma that is neither sublime nor true.

^[09] Chinese: bad spiritual friend 惡知識; see the note below.

^[10] The Chinese version mentions a bad or good spiritual friend and a bad person. The Pāli version mentions only asappurisa, one who is not a good person.

^[11] Knowledge and liberation 明解脫. Pāli: vijjā-vimutti.

^[12] Pāli: saddhamma, the sublime Dharma, the true Dharma.

^[13] Chinese: good person 善人. Pāli: sappurisa, an excellent, eminent person; a true person, superior person, or virtuous person.

^[01] Pāli parallel: A.x. 61–62 Āhāra. See also Sūtra 51 above.

^[02] Most of the content is the same as in Sūtra 51 above; the only difference is that where Sūtra 51 speaks of origination—the cause of arising—this sūtra speaks of nutriment.

^[03] Chinese: where there is craving for existence, there is nutriment 有愛者則有食. Pāli: bhavataṇhaṃ pāhaṃ, bhikkhave, sāhāraṃ vadāmi, “Bhikkhus, I say that craving for existence has nutriment.” Sūtra 51 uses “origination,” referring to the cause of arising. In the Pāli version, āhāra (nutriment) is synonymous with paccāya (condition).

^[04] See note 6 to Sūtra 51.

^[05] Chinese: great river 大川. Pāli: mahāsobbha, a great lake.

^[01] See Sūtra 52 above.

^[01] No Pāli parallel has been found. See Sūtras 42, 51-(II), and 53.

^[02] Câu-lâu-sấu 拘樓瘦. Pāli: Kurusu, among the Kuru people; the name of a tribe and also of a country.

^[03] Kiếm-ma-sắt-đàm 劍摩瑟曇. Pāli: Kammāsadhamma.

^[04] See note 5 to Sūtra 51 above.

^[05] Ear element 耳界.

^[06] Sublime Dharma 妙法; here this means the sublime Dharma or the true Dharma.

^[07] Chinese: to go and visit 往詣. Pāli?

^[08] To attend upon 奉事. Pāli: sevanā, to associate closely with, to attend upon.

^[09] Origination is understood here as a condition, that is, as leading to or serving as the condition for something. See Sūtra 55 below.

^[01] No Pāli parallel has been found.

^[02] See note 5 to Sūtra 51 above. See also Sūtra 42 above.

^[03] Chinese: grasping 受, commonly rendered as clinging. Pāli: upādāna.

^[04] Chinese: sensation 覺, commonly rendered as feeling. Pāli: vedanā.

^[05] Chinese: pleasurable contact 更樂, commonly rendered as contact. Pāli: phassa.

^[06] See note 9 to Sūtra 54 above.

^[01] Pāli parallel: A. ix.3 Meghiya.

^[02] Mãng nại grove 莽柰林, that is, a mango grove. Pāli: ambavana.

^[03] Xà-đấu village 闍鬥村. Pāli: Jantugāma, near the village of Calikā. Pāli: cālikāyaṃ viharati cālikāpabbate, dwelling at the village of Calikā on Mount Cālikapabbata. The Buddha spent the rains retreat here in the thirteenth, eighteenth, and nineteenth years after his awakening. Calikapabbata is a white hill, and thus on dark nights people saw it as though it were moving.

^[04] Di-hê. Pāli: Meghiya.

^[05] Kim-bệ 金鞞. Pāli: Kimikālā.

^[06] Chinese: a renowned and beautiful mango grove 名好柰林. Pāli: addasā… ambavanaṃ pāsādikaṃ ramaṇyaṃ, he saw a beautiful and delightful mango grove.

^[07] Chinese: spring water 泉水.

^[08] Son of good family 族姓子, also commonly called a good man or a young man of good family. Pāli: kulaputta.

^[09] Chinese: training in abandoning. Pāli: (…) padhānatthikassa padhānāya, for the sake of striving by one who seeks to strive. The Chinese version reads pahāna (abandoning) instead of padhāna (striving).

^[10] Chinese: something to be abandoned 有所斷. See the preceding note.

^[11] Ni-sư-đàn 尼師檀. Pāli: nisīdana, a sitting mat or cloth spread out for sitting.

^[12] Chinese: nothing conditioned, nothing to be done, and nothing further to contemplate 無為無作亦無所觀. Pāli: natthi kiñci uttari karanīyaṃ, natthi katassa paṭicayo, there is no further duty to be performed and nothing more to be done concerning what has been done.

^[13] That is, “wishing to strive.”

^[14] Thoughts of sensual desire, ill will, and harming 欲念. Pāli: kāma-vitakka, vyāpāda-vitakka, vihiusā-vitakka, thoughts pursuing sensual desire, thoughts pursuing ill will, and thoughts pursuing harm.

^[15] Pāli: kayāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, one is a good friend, a good companion, and a good intimate.

^[16] Liberation according to the discipline, that is, individual liberation, or the Prātimokṣa.

^[17] Pāli: anikkhittadhuro kusalesu dhammesu, one does not cast aside the burden of cultivating wholesome qualities.

^[18] Noble wisdom of clear penetration 聖慧明達. Pāli: ariyanibbedhikapaññā, the Noble Ones’ wisdom of decisive discernment.

^[19] Foulness 惡露. Pāli: asubha, impurity.

^[01] Pāli parallel: A.ix.1 Sambodhi. See Sūtra 56 above.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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