中阿含經

7. CHAPTER ON KING DĪRGHĀYU

84. DISCOURSE ON NON-ATTACHMENT^[1]

Thus have I heard:

At one time the Buddha was traveling in Vaiśālī and staying in the Pavilion Hall by the shore of the Monkey Pond^[02].

Renowned senior disciples of venerable standing, such as Cāla, Upacāla, Kukkuṭa, Kaḷimbha, Nikaṭa, and Kaṭissa^[03], as well as other renowned senior and venerable bhikkhus, had also assembled in Vaiśālī. They were staying in the Pavilion Hall by the Monkey Pond, all near the Buddha’s leaf hut. When the Licchavis^[04] of the city of Vaiśālī heard that the Blessed One was staying in Vaiśālī, in the Pavilion Hall by the shore of the Monkey Pond, they thought, “Let us proceed with great pomp, displaying the majesty of rulers and making a loud proclamation. Then we shall leave the city of Vaiśālī and go to the Buddha to make offerings and pay homage.”

At that time, when the renowned senior disciples of venerable standing heard that the Licchavis of the city of Vaiśālī were proceeding with great pomp, displaying the majesty of rulers and making a loud proclamation, and that they would leave the city of Vaiśālī and go to the Buddha to make offerings and pay homage, they thought: “Sound is a thorn to meditation. The Blessed One has also said, ‘Sound is a thorn to meditation.’ Let us go to the Gosiṅga Sāla Forest^[05]. There is no disturbance there; we may dwell secluded and alone, withdrawn in a quiet place, and sit in meditation.”

Then the renowned senior disciples of venerable standing went to the Gosiṅga Sāla Forest. There was no disturbance there, and they dwelt secluded and alone, withdrawn in a quiet place, sitting in meditation and contemplation.

Then a great many Licchavis of the city of Vaiśālī proceeded with great pomp, displaying the majesty of rulers and making a loud proclamation. They left the city of Vaiśālī and went to the Buddha to make offerings and pay homage. Some of the Licchavis of Vaiśālī bowed at the Buddha’s feet and then sat to one side. Some exchanged greetings with the Buddha and then sat to one side. Some placed their palms together toward the Buddha and then sat to one side. Others, seeing the Buddha from afar, sat down in silence.

When the Licchavis of the city of Vaiśālī had all taken their seats, the Blessed One taught them the Dharma, inspiring aspiration in them and bringing them joy. After teaching them the Dharma in countless ways, inspiring aspiration in them and bringing them joy, the Blessed One remained silent.

After the Licchavis of the city of Vaiśālī had heard the Blessed One teach the Dharma, inspiring aspiration in them and bringing them joy, they rose from their seats, bowed at the Buddha’s feet, circumambulated him three times, and departed.

Not long after the Licchavis of the city of Vaiśālī had departed, the Blessed One asked the bhikkhus:

“Where have the venerable senior disciples gone?”

The bhikkhus replied:

“Blessed One, when the venerable senior disciples heard that the Licchavis of the city of Vaiśālī were proceeding with great pomp, displaying the majesty of rulers and making a loud proclamation, and that they would leave the city of Vaiśālī and go to the Buddha to make offerings and pay homage, they thought: ‘Sound is a thorn to meditation.’ The Blessed One has also said, ‘Sound is a thorn to meditation.’ ‘Let us go to the Gosiṅga Sāla Forest. There is no disturbance there; we may dwell secluded and alone, withdrawn in a quiet place, sitting in meditation and contemplation.’ Blessed One, all the venerable senior disciples have gone there.”

When the Blessed One heard this, he praised them, saying:

“Excellent! Excellent! Venerable senior disciples should indeed say: ‘Sound is a thorn to meditation.’ The Blessed One has also said, ‘Sound is a thorn to meditation.’ Why is this?

Because I have indeed said: ‘Sound is a thorn to meditation. Transgressing the precepts is a thorn to observing the precepts. Adorning the body is a thorn to guarding the sense faculties.

The perception of beauty is a thorn to cultivating the perception of impurity^[06]. Anger is a thorn to cultivating loving-kindness. Drinking intoxicants is a thorn to abstaining from intoxicants.

Seeing the form of a woman is a thorn to the holy life. Sound is a thorn to entering the first dhyāna. Applied and sustained thought are thorns to entering the second dhyāna.

Rapture is a thorn to entering the third dhyāna. Exhalation and inhalation are thorns to entering the fourth dhyāna. The perception of form is a thorn to entering the sphere of infinite space.

The perception of space is a thorn to entering the sphere of infinite consciousness. The perception of consciousness is a thorn to entering the sphere of nothingness. Perception and cognition are thorns to entering the attainment of the cessation of perception and cognition.

“Furthermore, there are three other kinds of thorns: the thorn of sensual desire, the thorn of anger, and the thorn of delusion. An arhat whose taints have been exhausted has abandoned these three kinds of thorns, fully understood them, uprooted them entirely, and extinguished them so that they will never arise again. Such a one is an arhat who is not pierced by thorns, an arhat far removed from thorns, an arhat without thorns, free from thorns.”

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

Notes:

^[01] Chinese text, fascicle 21. Corresponds to Pāli A. 10.72 Kantaka-suttaṃ.

^[02] See note 4 to Discourse 217. Pāli: Mahāvane kuṭāgārasālāyam.

^[03] Cāla 遮 羅, Upacāla 優 簸, Kukkuṭa 遮 羅, Kaḷimbha 賢 善, Nikaṭa 賢 患, Kaṭissa 耶 舍, 上 稱. Pāli: Cāla, Upacāla, Kukkuṭa, Kaḷimbha, Nikaṭa, Kaṭissa.

^[04] Licchavi 麗 掣. Pāli: Licchavī, a very powerful clan in the Buddha’s time. They were Khattiyas and were rather handsome in appearance; thus, on one occasion, the Buddha compared them to the devas of Tāvatiṃsa, the Heaven of the Thirty-Three.

^[05] See note 3 to Discourse 184.

^[06] Original Chinese: 惡 露.

85. DISCOURSE ON THE TRUE PERSON^[1]

Thus have I heard.

At one time the Buddha was traveling in the country of Śrāvastī and staying in Jeta’s Grove, Anāthapiṇḍika’s Park.

Then the Blessed One said to the bhikkhus:

“I shall teach you the qualities of a true person and the qualities of one who is not a true person^[02]. Listen attentively and reflect well upon them.”

The bhikkhus received his instruction and listened.

The Buddha said:

“What are the qualities of one who is not a true person? Here, a person born into a noble and eminent family goes forth to train in the Way, while others are not of such a background. On account of being born into a noble and eminent family, that person exalts himself and disparages others.

This is called a quality of one who is not a true person. A true person reflects in this way: ‘It is not because I was born into a noble and eminent family that I have abandoned lust, anger, and delusion. Someone else may not be born into a noble and eminent family, yet after going forth to train in the Way, he practices the Dharma in accordance with the Dharma, follows the Dharma, proceeds toward the Dharma, and accords with the successive stages of the Dharma^[03].

On that account, he receives offerings and respect.’ Thus, such a person proceeds toward the realization of the Dharma of ultimate truth, yet neither exalts himself nor disparages others. This is called a quality of a true person.

“Furthermore, a person may be handsome and pleasing in appearance, while others are not. On account of being handsome and pleasing in appearance, that person exalts himself and disparages others. This is called a quality of one who is not a true person.

A true person reflects in this way: ‘It is not because of this handsome and pleasing appearance that I have abandoned lust, anger, and delusion. Someone else may not be handsome or pleasing in appearance, yet he practices the Dharma in accordance with the Dharma, follows the Dharma, proceeds toward the Dharma, and accords with the successive stages of the Dharma. On that account, he receives offerings and respect.’ Thus, such a person proceeds toward the realization of the Dharma of ultimate truth, yet neither exalts himself nor disparages others.

This is called a quality of a true person.”

“Furthermore, there may be a person who is eloquent and skilled in debate, while others are not so. Because of being eloquent and skilled in debate, that person esteems himself and disparages others. This is called the way of one who is not a true person.

A true person reflects thus: ‘It is not through this eloquence and skill in debate that I can eliminate lust, anger, and delusion. There may be someone who is neither eloquent nor skilled in debate, yet that person practices the Dharma in accordance with the Dharma, follows the Dharma, proceeds toward the Dharma, and practices the successive stages of the Dharma; therefore, that person receives offerings and reverence.’ Thus, this person proceeds toward the realization of the Dharma of ultimate truth, yet neither esteems himself nor disparages others.

This is called the Dharma of a true person.

“Furthermore, there may be a person who is an Elder, acquainted with the king, renowned among the people, and possessed of great merit, while others are not so. Because that person is an Elder, is acquainted with the king, is renowned among the people, and possesses great merit, he esteems himself and disparages others. This is called the Dharma of one who is not a true person.

A true person reflects thus: ‘It is not because I am an Elder, acquainted with the king, renowned among the people, and possessed of great merit that I can eliminate lust, anger, and delusion. There may be someone who is not an Elder, is not acquainted with the king, is not renowned among the people, and does not possess great merit, yet that person practices the Dharma in accordance with the Dharma, follows the Dharma, proceeds toward the Dharma, and practices the successive stages of the Dharma; therefore, that person receives offerings and reverence.’ Thus, this person proceeds toward the realization of the Dharma of ultimate truth, yet neither esteems himself nor disparages others.

This is called the Dharma of a true person.

“Furthermore, there may be a person who recites the sutras, upholds the Vinaya, studies the Abhidharma^[04], has mastered the Agamas^[05], and has studied many scriptures, while others are not so. Because that person has mastered the Agamas and studied many scriptures, he esteems himself and disparages others. This is called the Dharma of one who is not a true person.

A true person reflects thus: ‘It is not because I have mastered the Agamas and studied many scriptures that I can eliminate lust, anger, and delusion. There may be someone who has not mastered the Agamas and has not studied many scriptures, yet that person practices the Dharma in accordance with the Dharma, follows the Dharma, proceeds toward the Dharma, and practices the successive stages of the Dharma; therefore, that person receives offerings and reverence.’ Thus, this person proceeds toward the realization of the Dharma of ultimate truth, yet neither esteems himself nor disparages others.

This is called the Dharma of a true person.

“Furthermore, there may be a person who wears rag robes, keeps the three Dharma robes, and wears an unassuming robe^[06], while others are not so. Because that person wears an unassuming robe, he esteems himself and disparages others. This is called the Dharma of one who is not a true person.

A true person reflects thus: ‘It is not because I wear this unassuming robe that I can eliminate lust, anger, and delusion. There may be someone who does not wear an unassuming robe, yet practices the Dharma in accordance with the Dharma, follows the Dharma, proceeds toward the Dharma, and practices the successive stages of the Dharma; therefore, that person receives offerings and reverence.’ Thus, this person proceeds toward the realization of the Dharma of ultimate truth, yet neither esteems himself nor disparages others.

This is called the Dharma of a true person.

“Furthermore, there may be a person who regularly goes for alms, takes only five sheng of food, seeks alms from no more than seven households, eats only one meal, and does not drink fruit juice after noon^[07], while others are not so. Because that person does not drink fruit juice after noon, he esteems himself and disparages others. This is called the Dharma of one who is not a true person.

A superior person reflects thus: ‘It is not because I refrain from drinking fruit juice after noon that I can eliminate lust, anger, and delusion. There may be someone who has not abandoned drinking fruit juice after noon, yet that person practices the Dharma in accordance with the Dharma, follows the Dharma, proceeds toward the Dharma, and practices the successive stages of the Dharma; therefore, that person receives offerings and reverence.’ Thus, this person proceeds toward the realization of the Dharma of ultimate truth, yet neither esteems himself nor disparages others.

This is called the Dharma of a true person.

“Furthermore, there may be a person who dwells in a secluded forest or mountain grove, beneath a tree, on a high mountain or in an open place, or in a cemetery, and who may know the proper time, while others are not so. Because that person knows the proper time, he esteems himself and disparages others. This is not the Dharma of a true person.

A true person reflects thus: ‘It is not because I know the proper time that I can eliminate lust, anger, and delusion. There may be someone who does not know the proper time, yet that person practices the Dharma in accordance with the Dharma, follows the Dharma, proceeds toward the Dharma, and practices the successive stages of the Dharma; therefore, that person receives offerings and reverence.’ Thus, this person proceeds toward the realization of the Dharma of ultimate truth, yet neither esteems himself nor disparages others.

This is called the Dharma of a true person.

“Furthermore, there may be a person who has just attained the first dhyana. Because that person has attained the first dhyana, he esteems himself and disparages others. This is called the Dharma of one who is not a true person. A true person reflects thus: ‘Concerning the first dhyana, the Blessed One has spoken of immeasurable varieties; if there is attachment to it, that is called craving^[08]. Therefore, that person receives offerings and reverence.’ Thus, this person proceeds toward the realization of the Dharma of ultimate truth, yet neither esteems himself nor disparages others. This is called the Dharma of a true person.

“Furthermore, there may be a person who attains the second, third, and fourth dhyanas; the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception, while others are not so. Because that person has attained the sphere of neither perception nor non-perception, he esteems himself and disparages others. This is called the Dharma of one who is not a true person.

A true person reflects thus: ‘Concerning neither perception nor non-perception, the Blessed One has spoken of immeasurable varieties; if there is attachment to it, that is called craving. Therefore, that person receives offerings and reverence.’ Thus, this person proceeds toward the realization of the Dharma of ultimate truth, yet neither esteems himself nor disparages others. This is called the Dharma of a true person.

“You should recognize the Dharma of a true person and the Dharma of one who is not a true person. Having understood the Dharma of a superior person and the Dharma of one who is not a true person, abandon the Dharma of one who is not a true person and train in the Dharma of a true person.”

Wealth, handsome looks, and eloquence,

Being an Elder and reciting many sutras,

Robes, food, mountain practice, and dhyana,

Ending with the formless attainments.

“You should train in this way.”

Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M. 113, Sappurisa-suttaṃ. Separate translation, No. 48.

^[02] Dharma of a true person 真 人 法; No. 18: worthy person. Pāli: Sappurisa-dhamma, the Dharma of a true person, the Dharma of a good person, the Dharma of a virtuous person.

^[03] Practicing the Dharma in accordance with the Dharma, following the Dharma, proceeding toward the Dharma, and practicing the successive stages of the Dharma

行 法 如 法 隨 順 於 法 向 法 次 法. Pāli: dhammānudhamma-paṭṭpanno sāmicīpaṭṭipannoanudhammacāri; one who practices the Dharma and follows the Dharma, practices rightly, and conducts himself in accordance with the Dharma.

^[04] Abhidharma 阿 毗 曇; generally refers to the Abhidharma Piṭaka. Pāli: abhidhamma.

^[05] The original text reads: A-hàm-mộ 阿 含 慕, generally referring to the Sutra Piṭaka. Pāli: āgama.

^[06] Unassuming robe 不 慢 衣. Pāli: amāna-cīvara, a robe without conceit, or amanāpa-cīvara, an unattractive robe?

^[07] Not drinking juice 不 飲 漿.

^[08] Craving 愛; Song-Yuan-Ming editions: appropriation (clinging). Pāli: paṭhamajjhānasamāpattiyā pi kho atammayatā, the attainment of the first dhyana is said to have the nature of non-attachment.

86. DISCOURSE ON THE EXPOUNDING OF THE BASES^[1]

Thus have I heard.

At one time, the Buddha came to the country of Śrāvastī and stayed in Jeta’s Grove, Anāthapiṇḍika’s Park.

At that time, in the late afternoon, Venerable Ananda rose from his seat of meditation and led the young bhikkhus to the Buddha. He bowed at the Buddha’s feet and sat to one side. The young bhikkhus also bowed at the Buddha’s feet and sat to one side.

Venerable Ananda said:

“Blessed One, how should I admonish these young bhikkhus? How should I instruct them? How should I teach them the Dharma?”

The Blessed One said:

“Ananda, you should speak about the ayatanas^[02] and instruct the young bhikkhus concerning the ayatanas. If you speak about the ayatanas and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.”

Venerable Ananda joined his palms toward the Buddha and said:

“Blessed One, now is indeed the proper time. Well-Gone One, now is indeed the proper time. If the Blessed One speaks about the ayatanas and instructs the young bhikkhus concerning them, after hearing the Blessed One’s words, the young bhikkhus and I will receive and retain them well.”

The Blessed One said:

“Ananda, listen attentively and reflect well upon this. I shall explain it extensively for you and the young bhikkhus.”

Venerable Ananda received the instruction and listened attentively.

The Blessed One said:

“Ananda, I previously taught you about the five aggregates subject to clinging^[03]: the aggregate of form subject to clinging, and the aggregates of feeling, perception, formations, and consciousness subject to clinging. Ananda, you should speak about these five aggregates subject to clinging and thereby instruct the young bhikkhus. If you speak about these five aggregates subject to clinging and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six internal ayatanas: the eye ayatana, the ear, nose, tongue, body, and mind ayatanas. Ananda, you should speak about these six internal ayatanas and thereby instruct the young bhikkhus. If you speak about these six internal ayatanas and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six external ayatanas: the ayatanas of forms, sounds, odors, flavors, tangibles, and dharmas. Ananda, you should speak about these six external ayatanas and thereby instruct the young bhikkhus. If you speak about these six external ayatanas and instruct the young bhikkhus concerning them, they will gain security, strength, and joy; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six classes of consciousness^[04]: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Ananda, you should speak about these six classes of consciousness and thereby instruct the young bhikkhus. If you speak about these six classes of consciousness and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six classes of contact^[05]: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. Ananda, you should speak about these six classes of contact and thereby instruct the young bhikkhus. If you speak about these six classes of contact and instruct the young bhikkhus concerning them, they will gain security, strength, and joy; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six classes of feeling^[06]: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, and feeling born of mind-contact. Ananda, you should speak about these six classes of feeling and thereby instruct the young bhikkhus. If you speak about these six classes of feeling and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six classes of perception^[07]: perception of forms, perception of sounds, perception of odors, perception of flavors, perception of tangibles, and perception of dharmas. Ananda, you should speak about these six classes of perception and thereby instruct the young bhikkhus. If you speak about these six classes of perception and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six classes of volition^[08]: volition regarding forms, volition regarding sounds, volition regarding odors, volition regarding flavors, volition regarding tangibles, and volition regarding dharmas. Ananda, you should speak about these six classes of volition and thereby instruct the young bhikkhus. If you speak about these six classes of volition and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six classes of craving^[09]: craving for forms, craving for sounds, craving for odors, craving for flavors, craving for tangibles, and craving for dharmas. Ananda, you should speak about these six classes of craving and thereby instruct the young bhikkhus. If you speak about these six classes of craving and instruct the young bhikkhus concerning them, they will gain security, strength, and joy; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the six dhatus: the earth dhatu, water dhatu, fire dhatu, wind dhatu, space dhatu, and consciousness dhatu. Ananda, you should speak about these six dhatus and thereby instruct the young bhikkhus. If you speak about these six dhatus and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about dependent arising and phenomena arisen through dependent arising^[10]: ‘When this exists, that exists; when this does not exist, that does not exist. When this arises, that arises; when this ceases, that ceases. Conditioned by ignorance are formations.

Conditioned by formations is consciousness. Conditioned by consciousness is name-and-form. Conditioned by name-and-form are the six ayatanas.

Conditioned by the six ayatanas is contact. Conditioned by contact is feeling. Conditioned by feeling is craving.

Conditioned by craving is clinging. Conditioned by clinging is existence. Conditioned by existence is birth.

Conditioned by birth are aging and death. When ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six ayatanas cease; when the six ayatanas cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, aging and death cease.’ Ananda, you should speak about this dependent arising and these phenomena arisen through dependent arising, and thereby instruct the young bhikkhus.

If you speak about this dependent arising and these phenomena arisen through dependent arising, and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, I previously taught you about the four foundations of mindfulness: contemplating the body as body, contemplating feelings as feelings, contemplating mind as mind, and contemplating dharmas as dharmas. Ananda, you should speak about these four foundations of mindfulness and thereby instruct the young bhikkhus. If you speak about these four foundations of mindfulness and instruct the young bhikkhus concerning them, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.”

“Ananda, formerly I taught you the four right efforts^[11]. Regarding evil and unwholesome dharmas that have already arisen, a bhikkhu arouses aspiration, makes an effort, applies diligence, directs his whole mind, and strives to abandon them^[12]. Regarding evil and unwholesome dharmas that have not yet arisen, he arouses aspiration, makes an effort, applies diligence, directs his whole mind, and strives to prevent them from arising.

Regarding wholesome dharmas that have not yet arisen, he arouses aspiration, makes an effort, applies diligence, directs his whole mind, and strives to cause them to arise. Regarding wholesome dharmas that have already arisen, so that they may remain firmly established, not be forgotten or decline, but be strengthened and increased, extensively developed, and brought to complete fulfillment, he arouses aspiration, makes an effort, applies diligence, directs his whole mind, and strives accordingly.

Ananda, you should expound these four right efforts to instruct the young bhikkhus. If you expound and teach these four right efforts to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the four bases of spiritual power^[13]. A bhikkhu accomplishes concentration founded on aspiration, ardently applies the formations of effort^[14], and cultivates the base of spiritual power^[15], relying on dispassion, relying on seclusion, relying on cessation, and aspiring toward relinquishment^[16]. The same applies to concentration founded on energy and concentration founded on mind.

He accomplishes concentration founded on investigation, ardently applies the formations of effort, and cultivates the base of spiritual power, relying on dispassion, relying on seclusion, relying on cessation, and aspiring toward relinquishment. Ananda, you should expound these four bases of spiritual power to instruct the young bhikkhus. If you expound and teach these four bases of spiritual power to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the four jhanas. A bhikkhu, secluded from sensual desire and secluded from evil and unwholesome dharmas, proceeds until he attains the fourth jhana, in which he abides accomplished. Ananda, you should expound these four jhanas to instruct the young bhikkhus. If you expound and teach these four jhanas to the young bhikkhus, they will gain security, strength, and joy; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the Four Noble Truths: the Noble Truth of Suffering, the Noble Truth of its Origin, the Noble Truth of its Cessation, and the Noble Truth of the Path. Ananda, you should expound these Four Noble Truths to instruct the young bhikkhus. If you expound and teach these Four Noble Truths to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the four perceptions. A bhikkhu has a perception of the small, a perception of the great, a perception of the immeasurable, and a perception of nothingness^[17]. Ananda, you should expound these four perceptions to instruct the young bhikkhus. If you expound and teach these four perceptions to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the four immeasurables. A bhikkhu abides pervading one direction with a mind accompanied by loving-kindness. In the same way, he pervades the second direction, the third direction, the fourth direction, the four intermediate directions, above and below, everywhere and throughout all.

With a mind accompanied by loving-kindness—free from fetters, enmity, anger, and contention, exceedingly vast, immeasurable, and well cultivated—he pervades the entire world and abides accomplished therein. The same applies to compassion and sympathetic joy. With a mind accompanied by equanimity—free from fetters, enmity, anger, and contention, exceedingly vast, immeasurable, and well cultivated—he pervades the entire world and abides accomplished therein.

Ananda, you should expound these four immeasurables to instruct the young bhikkhus. If you expound and teach these four immeasurables to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the four formless attainments. A bhikkhu completely abandons all perceptions of form and proceeds until he attains the sphere of neither-perception-nor-non-perception, in which he abides accomplished. Ananda, you should expound these four formless attainments to instruct the young bhikkhus. If you expound and teach these four formless attainments to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the four noble lineages. When a bhikkhu or bhikkhuni receives a coarse and inferior robe, they are content and know sufficiency, and do not seek to satisfy their wishes through clothing. If they have not obtained a robe, they do not become dejected, weep, beat their breast, or fall into delusion.

If they have obtained a robe, they are not defiled by it or attached to it; they do not crave it, covet it, conceal it, or hoard it. When using the robe, they clearly discern its dangers and understand the escape from them. Even after gaining such a benefit, they are not negligent but possess right knowledge.

Such a bhikkhu or bhikkhuni is rightly established in the ancient lineage of the Noble Sangha^[18]. The same applies to food and lodging. They desire abandonment and delight in abandonment; they desire cultivation and delight in cultivation.

Because they desire abandonment, delight in abandonment, desire cultivation, and delight in cultivation, they neither exalt themselves nor disparage others. Having gained such a benefit, they are not negligent but possess right knowledge. Such a bhikkhu or bhikkhuni is said to be rightly established in the ancient lineage of the Noble Sangha.

“Ananda, you should expound these four noble lineages to instruct the young bhikkhus. If you expound and teach these four noble lineages to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the four fruits of the ascetic life: stream-entry, once-returning, non-returning, and the supreme fruit of arhatship. Ananda, you should expound these four fruits of the ascetic life to instruct the young bhikkhus. If you expound and teach these four fruits of the ascetic life to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.

“Ananda, formerly I taught you the five perceptions that mature liberation^[19]: the perception of impermanence; the perception that, because things are impermanent, they are suffering; the perception that, because they are suffering, they are non-self; the perception of foulness and impurity^[20]; and the perception that there is nothing in the entire world worthy of love or delight^[21]. Ananda, you should expound these five perceptions that mature liberation to instruct the young bhikkhus. If you expound and teach these five perceptions that mature liberation to the young bhikkhus, they will gain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and throughout their lives they will practice the holy life.”

“Ananda, formerly I taught you the five bases of liberation. If bhikkhus or bhikkhunis have not yet attained liberation, through these their minds will be liberated^[22]. If they have not yet completely eradicated the taints, they will eradicate them completely.

If they have not yet attained unsurpassed nirvana, they will attain unsurpassed nirvana. What are the five? Ananda, the Blessed One teaches the Dharma to bhikkhus and bhikkhunis, and wise practitioners of the holy life also teach the Dharma to bhikkhus and bhikkhunis.

Ananda, when the Blessed One teaches the Dharma to bhikkhus and bhikkhunis, and wise practitioners of the holy life also teach the Dharma to bhikkhus and bhikkhunis, after hearing the Dharma they comprehend the Dharma and comprehend its meaning. Because of comprehending the Dharma and its meaning, they experience gladness; because of gladness, joy arises. Because of joy, the body becomes tranquil^[23].

Because the body is tranquil, they experience bliss. Because they experience bliss, the mind becomes concentrated. Ananda, because their minds are concentrated, bhikkhus and bhikkhunis see things as they truly are and know things as they truly are.

Because they see and know things as they truly are, disenchantment arises. Because of disenchantment, they become free from desire. Because they are free from desire, they are liberated.

Through liberation, they know that they are liberated, knowing as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ Ananda, this is the first base of liberation. Through it, if bhikkhus or bhikkhunis have not yet attained liberation, have not yet completely eradicated the taints, they will eradicate them completely; if they have not yet attained unsurpassed nirvana, they will attain unsurpassed nirvana.

Furthermore, Ananda, if the Blessed One does not teach the Dharma to bhikkhus and bhikkhunis, and wise practitioners of the holy life also do not teach the Dharma to bhikkhus and bhikkhunis, they may extensively recite and read what they have heard and learned. If they do not extensively recite and read what they have heard and learned, they may recount it extensively to others. If they do not recount to others what they have heard and learned, they may reflect upon and discern it.

If they do not reflect upon and discern what they have heard and learned, they may apprehend and retain the signs of samadhi. Ananda, when bhikkhus and bhikkhunis skillfully apprehend and retain the signs of samadhi, they comprehend the Dharma and comprehend its meaning. Because they comprehend the Dharma and its meaning, they experience gladness.

Because of gladness, joy arises. Because of joy, the body becomes tranquil. Because the body is tranquil, they experience bliss.

Because they experience bliss, the mind becomes concentrated. Ananda, because their minds are concentrated, bhikkhus and bhikkhunis see things as they truly are and know things as they truly are. Because they see and know things as they truly are, disenchantment arises.

Because of disenchantment, they become free from desire. Because they are free from desire, they are liberated. Through liberation, they know that they have been liberated, knowing as it truly is: ‘Birth is ended, the holy life has been firmly established, what had to be done has been done, and there will be no further rebirth.’ Ananda, this is the fifth base of liberation.

Through it, if bhikkhus or bhikkhunis have not yet attained liberation, their minds will be liberated; if they have not yet completely eradicated the taints, they will eradicate them entirely; if they have not yet attained unsurpassed nirvana, they will attain unsurpassed nirvana. Ananda, you should expound these five bases of liberation to instruct the young bhikkhus. If you expound and teach these five bases of liberation to the young bhikkhus, they will attain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and they will practice the holy life throughout their lives.

“Ananda, formerly I taught you the five faculties: the faculties of faith, diligence, mindfulness, concentration, and wisdom. Ananda, you should expound these five faculties to instruct the young bhikkhus. If you expound and teach these five faculties to the young bhikkhus, they will attain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and they will practice the holy life throughout their lives.

“Ananda, formerly I taught you the five powers: the powers of faith, diligence, mindfulness, concentration, and wisdom. Ananda, you should expound these five powers to instruct the young bhikkhus. If you expound and teach these five powers to the young bhikkhus, they will attain security, strength, and happiness; their bodies and minds will be free from affliction and fever, and they will practice the holy life throughout their lives.”

“Ananda, formerly I taught you about the five elements of escape^[24]. What are the five?

Ananda, a learned noble disciple contemplates sensual desire with the utmost intensity. Because he contemplates sensual desire with the utmost intensity, his mind does not incline toward sensual desire, does not delight or become intoxicated with sensual desire, does not draw near to sensual desire, and is not resolved^[25] upon sensual desire. As soon as a thought of sensual desire arises, it is immediately burned away, withered, shriveled, and curled up, unable to expand; it is cast aside. He does not abide in sensual desire but detests it and is repelled by it.

Ananda, it is just as when a chicken’s feathers and sinews are thrown into a fire: they are immediately burned away, withered, shriveled, and curled up, unable to expand. Ananda, so too, a learned noble disciple contemplates sensual desire with the utmost intensity. Because he contemplates sensual desire with the utmost intensity, his mind does not incline toward sensual desire, does not delight or become intoxicated with sensual desire, does not draw near to sensual desire, and is not resolved upon sensual desire. As soon as a thought of sensual desire arises, it is immediately burned away, withered, shriveled, and curled up, unable to expand. He casts it aside, does not abide in sensual desire, detests it, is repelled by it, and subdues it.

He contemplates freedom from sensual desire; his mind inclines toward freedom from sensual desire, delights in freedom from sensual desire, draws near to freedom from sensual desire, and is resolved upon freedom from sensual desire. His mind is unobstructed and undefiled; his mind attains peace and great peace. He becomes far removed from all sensual desires, far removed from the taints and from the troubles and sorrows that arise from sensual desire; he is released from them, freed from them, and wholly liberated from them. He no longer undergoes those feelings, namely, the feelings born of sensual desire. Thus, this is escape from sensual desire. Ananda, this is the first element of escape.

Ananda, a learned noble disciple contemplates ill will with the utmost intensity. Because he contemplates ill will with the utmost intensity, his mind does not incline toward ill will, does not delight or become intoxicated with ill will, does not draw near to ill will, and is not resolved upon ill will. As soon as a thought of ill will arises, it is immediately burned away, withered, shriveled, and curled up, unable to expand; it is cast aside. He does not abide in ill will but detests it, is repelled by it, and subdues it.

Ananda, it is just as when a chicken’s feathers and sinews are thrown into a fire: they are immediately burned away, withered, shriveled, and curled up, unable to expand. Ananda, so too, a learned noble disciple contemplates ill will with the utmost intensity. Because he contemplates ill will with the utmost intensity, his mind does not incline toward ill will, does not delight in ill will, and is not resolved upon ill will. As soon as a thought of ill will arises, it is immediately burned away, withered, and curled up, unable to expand; it is cast aside. He does not abide in ill will but detests it, is repelled by it, and subdues it.

He contemplates freedom from ill will; his mind inclines toward freedom from ill will, delights in freedom from ill will, draws near to freedom from ill will, and is resolved upon freedom from ill will. His mind is unobstructed and undefiled; his mind attains peace and great peace. He becomes far removed from sensual desire and ill will, far removed from the taints and from the troubles and sorrows that arise from ill will; he escapes them, is freed from them, and is wholly liberated from them. He no longer undergoes this feeling, namely, the feeling born of ill will. Thus, this is escape from ill will. Ananda, this is the second element of escape.

Furthermore, Ananda, a learned noble disciple contemplates harmfulness with the utmost intensity. Because he contemplates harmfulness with the utmost intensity, his mind does not incline toward harmfulness, does not delight in harmfulness, does not draw near to harmfulness, and is not resolved upon harmfulness. As soon as a thought of harmfulness arises, it is immediately burned away, withered, shriveled, and curled up, unable to expand; it is cast aside. He does not abide in harmfulness but detests it, is repelled by it, and subdues harmfulness.

Ananda, it is just as when a chicken’s feathers and sinews are thrown into a fire: they are immediately burned away, withered, and curled up, unable to expand. Ananda, so too, a learned noble disciple contemplates harmfulness with the utmost intensity. Because he contemplates harmfulness with the utmost intensity, his mind does not incline toward harmfulness, does not delight in harmfulness, does not draw near to harmfulness, and is not resolved upon harmfulness. As soon as a thought of harmfulness arises, it is immediately burned away, withered, and curled up, unable to expand; it is cast aside. He does not abide in harmfulness but detests it, is repelled by it, and subdues it.

He contemplates harmlessness; his mind inclines toward harmlessness, delights in harmlessness, draws near to harmlessness, and is resolved upon harmlessness. His mind is unobstructed and undefiled; his mind attains peace and great peace. He becomes far removed from sensual desire and harmfulness, far removed from the taints and from the troubles and sorrows that arise from harmfulness; he escapes them, is freed from them, and is wholly liberated from them. He no longer undergoes this feeling, namely, the feeling born of harmfulness. Thus, this is escape from harmfulness. Ananda, this is the third element of escape.

Furthermore, Ananda, a learned noble disciple contemplates form with the utmost intensity. Because he contemplates form with the utmost intensity, his mind does not incline toward form, does not delight or become intoxicated with form, does not draw near to form, and is not resolved upon form. As soon as a thought of form arises, it is immediately burned away, withered, shriveled, and curled up, unable to expand; it is cast aside. He does not abide in form but detests it, is repelled by it, and subdues it.

Ananda, it is just as when a chicken’s feathers and sinews are thrown into a fire: they are immediately burned away, withered, and curled up, unable to expand. Ananda, so too, a learned noble disciple contemplates form with the utmost intensity. Because he contemplates form with the utmost intensity, his mind does not incline toward form, does not delight in form, does not draw near to form, and is not resolved upon form. As soon as a thought of form arises, it is immediately burned away, withered, and curled up, unable to expand; it is cast aside. He does not abide in form but detests it, is repelled by it, and subdues it.

He contemplates the formless; his mind inclines toward the formless, delights in the formless, draws near to the formless, and is resolved upon the formless. His mind is unobstructed and undefiled; his mind attains peace and great peace. He becomes far removed from desire for form, far removed from the taints and from the troubles and sorrows that arise from form; he escapes them, is freed from them, and is wholly liberated from them. He no longer undergoes this feeling, namely, the feeling born of form. Thus, this is escape from form. Ananda, this is the fourth element of escape.

Furthermore, Ananda, a learned noble disciple, being exceedingly careful and skillful, contemplates his own body with the utmost intensity. Because he contemplates his own body with the utmost intensity, his mind does not incline toward his own body, does not delight or become intoxicated with his own body, does not draw near to his own body, and is not resolved upon his own body. As soon as a thought of his own body arises, it is immediately burned away, withered, shriveled, and curled up, unable to expand; it is cast aside. He does not abide in the body but detests it, is repelled by it, and subdues attachment to his own body.

Ananda, it is just as when a chicken’s feathers and sinews are thrown into a fire: they are immediately burned away, withered, and curled up, unable to expand. Ananda, so too, a learned noble disciple contemplates his own body with the utmost intensity. Because he contemplates his own body with the utmost intensity, his mind does not incline toward the body, does not delight in the body, and is not resolved upon the body. As soon as a thought of his own body arises, it is immediately burned away, withered, and curled up, unable to expand; it is cast aside.”

He does not abide in the body; he becomes disenchanted with it, feels revulsion toward it, and subdues it. He contemplates non-body; his mind inclines toward non-body, delights in non-body, draws near to non-body, and becomes resolute in non-body. His mind is unobstructed and undefiled; it attains bliss, exceedingly great bliss.

He becomes separated from desire for the body and separated from the taints and the various troubles and sorrows that arise because of the body; he escapes them, is released from them, and is further liberated from them. He no longer experiences this feeling, namely, the feeling produced by the body. Thus is the escape from the body. Ānanda, this is the fifth element of escape. Ānanda, you should explain these five elements of escape in order to instruct the young bhikkhus.

If these five elements of escape are explained and taught to the young bhikkhus, they will attain security, strength, and bliss; their bodies and minds will be free from afflictive heat, and throughout their lives they will practice the holy life.

"Ānanda, formerly I taught you the seven treasures: the treasures of faith, morality, moral shame, moral dread, learning, generosity, and wisdom. Ānanda, you should explain these seven treasures in order to instruct the young bhikkhus. If these seven treasures are explained and taught to the young bhikkhus, they will attain security, strength, and bliss; their bodies and minds will be free from afflictive heat, and throughout their lives they will practice the holy life.

"Ānanda, formerly I taught you the seven powers: the powers of faith, energy, moral shame, moral dread, mindfulness, concentration, and wisdom. Ānanda, you should explain these seven powers in order to instruct the young bhikkhus. If these seven powers are explained and taught to the young bhikkhus, they will attain security, strength, and bliss; their bodies and minds will be free from afflictive heat, and throughout their lives they will practice the holy life.

"Ānanda, formerly I taught you the seven factors of awakening: the awakening factors of mindfulness, investigation of Dharma, energy, joy, tranquility^[26], concentration, and equanimity. Ānanda, you should explain these seven factors of awakening in order to instruct the young bhikkhus. If these seven factors of awakening are explained and taught to the young bhikkhus, they will attain security, strength, and bliss; their bodies and minds will be free from afflictive heat, and throughout their lives they will practice the holy life.

"Ānanda, formerly I taught you the Noble Eightfold Path: right view, right intention^[27], right speech, right action, right livelihood, right effort^[28], right mindfulness, and right concentration. These are the eight. Ānanda, you should explain this Noble Eightfold Path in order to instruct the young bhikkhus. If this Noble Eightfold Path is explained and taught to the young bhikkhus, they will attain security, strength, and bliss; their bodies and minds will be free from afflictive heat, and throughout their lives they will practice the holy life."

At that time, the Venerable Ānanda joined his palms toward the Buddha and said:

"Blessed One, it is wondrous indeed, exceedingly rare! The Blessed One has spoken about the bases and taught the bases to the young bhikkhus."

The Blessed One said:

"Ānanda, so it is, so it is! It is wondrous indeed, exceedingly rare, that I have spoken about the bases and taught the bases to the young bhikkhus. Ānanda, if you were also to ask the Tathagata about the summit Dharma and the decline from the summit Dharma^[29], you would have the utmost faith and rejoice in the Tathagata."

Thereupon, the Venerable Ānanda joined his palms toward the Buddha and said:

"Blessed One, now is indeed the proper time. Well-Gone One, now is indeed the proper time. If the Blessed One would explain and teach the summit Dharma and the decline from the summit Dharma to the young bhikkhus, then, after hearing it from the Blessed One, the young bhikkhus and I will skillfully receive and retain it."

The Blessed One said:

"Ānanda, listen closely. Attend well and bear it in mind. I shall explain the summit Dharma and the decline from the summit Dharma for you and the young bhikkhus."

The Venerable Ānanda and the young bhikkhus received this instruction and listened.

The Blessed One said^[30]:

"Ānanda, a learned noble disciple truly reflects in his mind^[31], considers, skillfully observes, and discerns impermanence, suffering, emptiness, and non-self. As he thus reflects, thus considers, thus skillfully observes, and thus discerns, acceptance arises in him, delight arises in him, and aspiration arises in him—that is, he aspires to hear, aspires to recollect, and aspires to contemplate^[32]. Ānanda, this is called the summit Dharma.

"Ānanda, if, after attaining this summit Dharma, one loses it and declines from it, neither cultivating nor guarding it and making no energetic effort, Ānanda, this is called decline from the summit Dharma^[33]. It is likewise with consciousness as an internal base, consciousness as an external base, contact, feeling, perception, volition, craving, the elements, dependent origination, and dependently originated phenomena^[34].

"Ānanda, with regard to this dependent origination and these dependently originated phenomena, a learned noble disciple reflects, considers, skillfully observes, and discerns impermanence, suffering, emptiness, and non-self. As he thus reflects, thus considers, thus skillfully observes, and thus discerns, acceptance arises in him, delight arises in him, and aspiration arises in him—that is, he aspires to hear, aspires to recollect, and aspires to contemplate. Ānanda, this is called the summit Dharma.

"Ānanda, if, after attaining this summit Dharma, one loses it and declines from it, neither cultivating nor guarding it and making no energetic effort, Ānanda, this is called decline from the summit Dharma. Ānanda, you should explain this summit Dharma and decline from the summit Dharma in order to instruct the young bhikkhus. If this summit Dharma and decline from the summit Dharma are explained and taught to the young bhikkhus, they will attain security, strength, and bliss; their bodies and minds will be free from afflictive heat, and throughout their lives they will practice the holy life.

"Ānanda, I have spoken to you about the bases and taught the bases, the summit Dharma, and decline from the summit Dharma, just as a revered teacher, out of great loving-kindness, concern, and compassion for his disciples, seeks their welfare and benefit and seeks their security and happiness. I have done so; you too should now act for yourselves. Go to secluded forests, wooded mountains, beneath trees, and quiet, unoccupied places. Sit in meditation and contemplate. Do not be heedless; be diligent and energetic. Do not give cause for regret afterward. This is My injunction; this is My instruction."

Thus spoke the Buddha. The Venerable Ānanda and the young bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

Skandhas, internal, external, consciousness, contact,

Feeling, perception, volition, craving, elements;

Conditions, mindfulness, right exertions,

Bases of spiritual power, meditations, truths, perceptions,

Immeasurables, formless states of various kinds,

Fruits of the śramaṇa, liberation,

Bases, faculties, powers, escape,

Treasures, powers, awakening, path, and names^[35].

Notes:

^[01] Corresponds to Pāli M.148, Chachakka-suttaṃ.

^[02] Bases 處, comprising the six internal bases and the six external bases. Pāli: cha ajjhattikāni āyatanāni, cha bāhirāni āyatanāni.

^[03] Five aggregates of clinging 五盛陰.

^[04] Body of consciousness 識身. Pāli: viññāṇa-kāya.

^[05] The original Chinese reads: body of contact 更樂身. Pāli: phassa-kāya.

^[06] The original Chinese reads: body of feeling 覺身. Pāli: vedanā-kāya.

^[07] Body of perception 想身. Pāli: saññākāya.

^[08] Body of volition 思身; synonymous with the aggregate of formations. Pāli: sañcetanā-kāya.

^[09] Body of craving 愛身. Pāli: taṇhā-kāya.

^[10] Dependent origination 因緣起 and dependently originated phenomena 因緣起法, also called conditioned arising and dependently originated phenomena; the principle of dependent origination and phenomena arisen through conditions. The Pāli version does not mention them, but the corresponding terms are paṭicca-sammuppāda and paṭicca-sammuppannā dhammā.

^[11] The four right exertions 正斷, that is, the four right efforts. Pāli: sammappadhāna.

^[12] Arouses aspiration, seeks the means of practice, exerts energy, raises the mind, and abandons 起欲求方便行精勸舉心斷. Compare the Treatise on the Collection of Different Gates, Taishō 26, p. 391c: arouses aspiration, initiates diligence, applies energy, urges the mind onward, and sustains the mind. Pāli: chandaṃ janeti vāyamati viriyaṃ ārabhati cittaṃ paggaṇhati padahati.

^[13] The four bases of spiritual power 如意足, also called the four bases of supernormal power. Pāli: cattaro iddhipādā.

^[14] Kindling the formations. Pāli: padhāna-saṃkhāra; see the note below.

^[15] A literal translation of the Chinese text. Cf. the Saṅgītiparyāya Śāstra, ibid.: desire-concentration, abandoning formations (or superior practice), accomplishment of the basis of spiritual power. Pāli: chanda-samādhi-padhānā-saṃkhāra-samannāgataṃ iddhipādaṃ, the basis of spiritual power accomplished through the exertion of diligence focused upon the desired object.

^[16] “Aspiration reaches the non-category” 願 至 非 品; the meaning is unclear. Compare Sūtra No. 206 below, concerning the same matter: based upon seclusion, based upon dispassion, based upon cessation, based upon relinquishment, tending toward the non-category.

^[17] See the explanation in Saṅgītiparyāya 6, Taishō 26, pp. 392a–b.

^[18] Chinese: “the ancient noble lineage” 舊 聖 種. The Saṅgītiparyāya (op. cit.) has: “the noble lineage of ancient times.” Pāli: porāṇe aggaññe ariyavaṃse ṭhito, standing firmly in the noble lineage of antiquity.

^[19] “Mature liberation-perception” 孰 解 脫 想. See Saṅgītiparyāya Śāstra 13 (Taishō 26, p. 423c): “perceptions that mature liberation.” Pāli: pañca vimutti-paripācaniyā saññā: anicca-saññā, anicce dukkha-saññā, dukkhe anatta-saññā, pahāna-saññā (differing from the Chinese versions; see D. 33, Saṅgīti, section on the Five Dharmas).

^[20] Perception of the impurity and foulness of exposed things 不 淨 惡 露 想. Pāli: asubha-saññā; see also the note above.

^[21] For the following two perceptions, the Saṅgītiparyāya has: perception of revulsion toward food and perception of death; see also the note above.

^[22] The five bases of liberation 解 脫 處. Pāli: pañca vimuttāyatanāni. See D. 33, Saṅgīti.

^[23] The original Chinese has: “calmed body” 止 身; here the terminology of the Saṅgītiparyāya, op. cit., is followed. Pāli: passaddha-kāya.

^[24] The five elements of escape, or elements of deliverance 出 要 界. Pāli: pañca nissāraṇiyā dhātuyo, the five spheres from which one must escape; see D. 33, Saṅgīti.

^[25] The original Chinese has: “does not understand through faith” 不 信 解; the Saṅgītiparyāya Śāstra, op. cit., p. 427c, has: “has no resolute understanding.” Pāli (D. 33): na vimuccati.

^[26] The original Chinese has: “cessation” 息.

^[27] The original Chinese has: “right aspiration” 正 志.

^[28] The original Chinese has: “right means” 正 方 便.

^[29] “The summit Dharma; falling away from the summit Dharma” 頂 法 頂 法 退. This is absent from the Pāli. Cf. Vibhāṣā 6 (No. 1545, Taishō 27, p. 25c): “Like the summit of a mountain.”

^[30] This passage concerning the summit Dharma is cited in Vibhāṣā 6 (Taishō 27, p. 26c), with a few variations. See the notes below.

^[31] The Vibhāṣā, loc. cit., has: “Regarding the five aggregates subject to clinging and the dependently arisen dharmas...”

^[32] Op. cit.: “...there is acceptance, there is vision, there is desire and delight, and there is interpretive understanding...” Regarding the Dharma of acceptance, Abhidharmakośa 23 (No. 1558, Taishō 29, p. 119c) states: “the capacity to accept the Four Noble Truths.”

^[33] Jñānaprasthāna 1 (No. 1554, Taishō 26, p. 918c) and Vibhāṣā 6 (Taishō 27, pp. 27a–b): one falls away from the summit due to three causes after having attained the summit: not associating closely with good persons, not listening to the true Dharma, and not attending to things in accordance with reason.

^[34] The syntax of the Chinese version is not tightly connected; it should be understood as: “Just as stated above regarding the five aggregates subject to clinging, so too is it with consciousness...”

^[35] This verse summarizes the matters discussed in the sūtra.