Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

中阿含經

Chinese title:中阿含經

📖15,670 words · ~63 min read

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3. THE ŚĀRIPUTRA SAṂYUKTA CHAPTER

29. THE MAHĀKOṬṬHITA SUTRA^[01]

Thus have I heard:

At one time the Buddha was dwelling at Rājagṛha, in the Bamboo Grove, Kalandaka Park.

Then, in the late afternoon, the Venerable Śāriputra rose from secluded meditation and went to the Venerable Mahākoṭṭhita^[02]. They exchanged greetings, and then he sat down to one side.

The Venerable Śāriputra said to the Venerable Mahākoṭṭhita:

"I wish to ask you a question. Would you be willing to hear it?"

The Venerable Mahākoṭṭhita replied:

"Venerable Śāriputra, ask whatever you wish. After hearing it, I shall consider it."

The Venerable Śāriputra asked:

"Friend Mahākoṭṭhita, is there any condition by virtue of which a bhikṣu perfects his view, attains right view, gains unshakable confidence in the Dharma, and enters the true Dharma?"

The Venerable Mahākoṭṭhita replied:

"There is, Venerable Śāriputra. A bhikṣu knows the unwholesome and knows the root of the unwholesome.

"What does it mean to know the unwholesome? Unwholesome bodily conduct is unwholesome, unwholesome verbal conduct is unwholesome, and unwholesome mental conduct is unwholesome. This is knowing the unwholesome.

"What does it mean to know the root of the unwholesome? Greed is a root of the unwholesome; hatred and delusion are roots of the unwholesome. This is knowing the root of the unwholesome.

"Venerable Śāriputra, if a bhikṣu thus knows the unwholesome and knows the root of the unwholesome, that bhikṣu has perfected his view, attained right view, gained unshakable confidence in the Dharma, and entered the true Dharma."

Having heard this, the Venerable Śāriputra praised him, saying:

"Excellent, excellent, Friend Mahākoṭṭhita!"

Having offered this praise, the Venerable Śāriputra rejoiced and respectfully accepted the teaching.

The Venerable Śāriputra again asked:

"Friend Mahākoṭṭhita, is there yet another condition by virtue of which a bhikṣu perfects his view, attains right view, gains unshakable confidence in the Dharma, and enters the true Dharma?"

"There is, Venerable Śāriputra. A bhikṣu knows the wholesome and knows the root of the wholesome.

"What does it mean to know the wholesome? Excellent bodily conduct is wholesome. Excellent mental and verbal conduct is wholesome. This is knowing the wholesome.

"What does it mean to know the root of the wholesome? Non-greed is a root of the wholesome; non-hatred and non-delusion are roots of the wholesome. This is knowing the root of the wholesome.

"Venerable Śāriputra, if a bhikṣu thus knows the wholesome and knows the root of the wholesome, that bhikṣu has perfected his view, attained right view, gained unshakable confidence in the Dharma, and entered the true Dharma."

Having heard this, the Venerable Śāriputra praised him, saying:

"Excellent, excellent, Friend Mahākoṭṭhita!"

Having offered this praise, the Venerable Śāriputra rejoiced and respectfully accepted the teaching.

The Venerable Śāriputra again asked:

"Friend Mahākoṭṭhita, is there yet another condition by virtue of which a bhikṣu perfects his view, attains right view, gains unshakable confidence in the Dharma, and enters the true Dharma?"

The Venerable Mahākoṭṭhita replied:

"There is, Venerable Śāriputra. A bhikṣu knows nutriment as it truly is, knows the arising of nutriment as it truly is, the cessation of nutriment, and the path leading to the cessation of nutriment^[04].

"What does it mean to know nutriment as it truly is? There are four kinds of nutriment: first, material nutriment, coarse and fine^[05]; second, contact as nutriment^[06]; third, mental volition as nutriment^[07]; and fourth, consciousness as nutriment^[08]. This is knowing nutriment as it truly is.

"What does it mean to know the arising of nutriment as it truly is^[09]? Nutriment exists because of craving. This is knowing the arising of nutriment as it truly is.

"What does it mean to know the cessation of nutriment as it truly is? With the cessation of craving comes the cessation of nutriment. This is knowing the cessation of nutriment as it truly is.

"What does it mean to know the path leading to the cessation of nutriment as it truly is^[10]? The eight factors of the Noble Path, from right view through right concentration, are the eight. This is knowing the path leading to the cessation of nutriment as it truly is.

"Venerable Śāriputra, if a bhikṣu thus knows nutriment as it truly is, knows the arising of nutriment as it truly is, the cessation of nutriment, and the path leading to the cessation of nutriment, that bhikṣu has perfected his view, attained right view, gained unshakable confidence in the Dharma, and entered the true Dharma."

Having heard this, the Venerable Śāriputra praised him, saying:

"Excellent, excellent, Friend Mahākoṭṭhita!"

Having offered this praise, the Venerable Śāriputra rejoiced and respectfully accepted the teaching.

The Venerable Śāriputra again asked:

"Friend Mahākoṭṭhita, is there yet another condition by virtue of which a bhikṣu perfects his view, attains right view, gains unshakable confidence in the Dharma, and enters the true Dharma?"

"There is, Venerable Śāriputra. A bhikṣu knows the taints as they truly are, knows the arising of the taints as it truly is, the cessation of the taints, and the path leading to the cessation of the taints.

"What does it mean to know the taints as they truly are? There are three taints: the taint of sensual desire, the taint of existence, and the taint of ignorance^[11]. This is knowing the taints as they truly are.

"What does it mean to know the arising of the taints as it truly is? The taints exist because of ignorance. This is knowing the arising of the taints as it truly is.

"What does it mean to know the cessation of the taints as it truly is? With the cessation of ignorance comes the cessation of the taints. This is knowing the cessation of the taints as it truly is.

"What does it mean to know the path leading to the cessation of the taints as it truly is? The eight factors of the Noble Path, from right view through right concentration, are the eight. This is knowing the path leading to the cessation of the taints as it truly is.

"Venerable Śāriputra, if a bhikṣu thus knows the taints as they truly are, knows the arising of the taints as it truly is, the cessation of the taints, and the path leading to the cessation of the taints, that bhikṣu has perfected his view, attained right view, gained unshakable confidence in the Dharma, and entered the true Dharma."

Having heard this, the Venerable Śāriputra praised him, saying:

"Excellent, excellent, Friend Mahākoṭṭhita!"

Having offered this praise, the Venerable Śāriputra rejoiced and respectfully accepted the teaching.

The Venerable Śāriputra again asked:

"Friend Mahākoṭṭhita, is there yet another condition by virtue of which a bhikṣu perfects his view, attains right view, gains unshakable confidence in the Dharma, and enters the true Dharma?"

"There is, Venerable Śāriputra. A bhikṣu knows suffering as it truly is, knows the arising of suffering as it truly is, the cessation of suffering, and the path leading to the cessation of suffering.

"What does it mean to know suffering as it truly is? Birth is suffering; aging is suffering; illness is suffering; death is suffering; association with those one hates is suffering; separation from those one loves is suffering; not obtaining what one seeks is suffering; in brief, the five clinging skandhas are suffering. This is knowing suffering as it truly is.

"What does it mean to know the arising of suffering as it truly is? Suffering exists because of aging and death. This is knowing the arising of suffering as it truly is.

"What does it mean to know the cessation of suffering as it truly is? With the cessation of aging and death comes the cessation of suffering. This is knowing the cessation of suffering as it truly is.

"What does it mean to know the path leading to the cessation of suffering as it truly is? The eight factors of the Noble Path, from right view through right concentration, are the eight. This is knowing the path leading to the cessation of suffering as it truly is.

"Venerable Śāriputra, if a bhikṣu thus knows suffering as it truly is, knows the arising of suffering as it truly is, the cessation of suffering, and the path leading to the cessation of suffering, that bhikṣu has perfected his view, attained right view, gained unshakable confidence in the Dharma, and entered the true Dharma."

Having heard this, the Venerable Śāriputra praised him, saying:

"Excellent, excellent, Friend Mahākoṭṭhita!"

Having offered this praise, the Venerable Śāriputra rejoiced and respectfully accepted the teaching.

The Venerable Śāriputra again asked:

"Friend Mahākoṭṭhita, is there yet another condition by virtue of which a bhikṣu perfects his view, attains right view, gains unshakable confidence in the Dharma, and enters the true Dharma?"

"There is, Venerable Śāriputra. A bhikṣu knows aging and death as they truly are, knows the arising of aging and death as it truly is, the cessation of aging and death, and the path leading to the cessation of aging and death."

"What is it to know aging as it truly is? It is this: a person grows old, his hair turns white, his teeth fall out, his vigor declines day by day, his body becomes stooped, his legs crooked, and his frame heavy; his breath rises with difficulty, and he walks leaning on a staff; his flesh withers, his skin wrinkles like a thorny tree, his faculties deteriorate, and his appearance becomes unsightly. This is to know aging as it truly is.

"What is it to know death as it truly is? It is this: when those beings, in all their various classes, reach the end of life and impermanence arrives, they die, are laid to rest, and disintegrate; their lifespan ends and is destroyed, and the life faculty ceases. This pertains to death. Aging was spoken of before, and death is spoken of here. Together they are called aging-and-death. This is to know aging-and-death as it truly is.

"What is it to know the arising of aging-and-death as it truly is? Aging-and-death arises because of birth. This is to know the arising of aging-and-death as it truly is.

"What is it to know the cessation of aging-and-death as it truly is? With the cessation of birth, aging-and-death ceases. This is to know the cessation of aging-and-death as it truly is.

"What is it to know the path leading to the cessation of aging-and-death as it truly is? It is the eightfold Noble Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of aging-and-death as it truly is.

"Venerable Sariputra, if a bhikkhu thus knows aging-and-death as it truly is, knows the arising of aging-and-death as it truly is, its cessation, and the path leading to its cessation, then that bhikkhu has accomplished the vision, attained right view, gained unwavering confidence in the Dharma, and entered the true Dharma."

Having heard this, Venerable Sariputra praised him, saying:

"Excellent, excellent, Venerable Maha Kotthita!"

After praising him, Venerable Sariputra rejoiced and respectfully upheld the teaching.

Venerable Sariputra then asked again:

"Venerable Maha Kotthita, is there any further principle through which a bhikkhu accomplishes the vision, attains right view, gains unwavering confidence in the Dharma, and enters the true Dharma?"

"There is, Venerable Sariputra. A bhikkhu knows birth as it truly is, knows the arising of birth as it truly is, its cessation, and the path leading to its cessation.

"What is it to know birth as it truly is? It is this: when those beings, in all their various classes, come to be born, they are born; when they come forth, they come forth; when they come into being, they come into being. When the five skandhas arise, the life faculty comes into existence. This is to know birth as it truly is.

"What is it to know the arising of birth as it truly is? Birth arises because of becoming. This is to know the arising of birth as it truly is.

"What is it to know the cessation of birth as it truly is? With the cessation of becoming, birth ceases. This is to know the cessation of birth as it truly is.

"What is it to know the path leading to the cessation of birth as it truly is? It is the eightfold Noble Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of birth as it truly is.

"Venerable Sariputra, if a bhikkhu thus knows birth as it truly is, knows the arising of birth as it truly is, its cessation, and the path leading to its cessation, then that bhikkhu has accomplished the vision, attained right view, gained unwavering confidence in the Dharma, and entered the true Dharma."

Having heard this, Venerable Sariputra praised him, saying:

"Excellent, excellent, Venerable Maha Kotthita!"

After praising him, Venerable Sariputra rejoiced and respectfully upheld the teaching.

Venerable Sariputra then asked again:

"Venerable Maha Kotthita, is there any further principle through which a bhikkhu accomplishes the vision, attains right view, gains unwavering confidence in the Dharma, and enters the true Dharma?"

"There is, Venerable Sariputra. A bhikkhu knows becoming as it truly is, knows the arising of becoming as it truly is, its cessation, and the path leading to its cessation.

"What is it to know becoming as it truly is? There are three kinds of becoming: becoming in the sensual realm, becoming in the form realm, and becoming in the formless realm^[12]. This is to know becoming as it truly is.

"What is it to know the arising of becoming as it truly is? Becoming arises because of clinging^[13]. This is to know the arising of becoming as it truly is.

"What is it to know the cessation of becoming as it truly is? With the cessation of clinging, becoming ceases. This is to know the cessation of becoming as it truly is.

"What is it to know the path leading to the cessation of becoming as it truly is? It is the eightfold Noble Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of becoming as it truly is.

"Venerable Sariputra, if a bhikkhu thus knows becoming as it truly is, knows the arising of becoming as it truly is, its cessation, and the path leading to its cessation, then that bhikkhu has accomplished the vision, attained right view, gained unwavering confidence in the Dharma, and entered the true Dharma."

Having heard this, Venerable Sariputra praised him, saying:

"Excellent, excellent, Venerable Maha Kotthita!"

After praising him, Venerable Sariputra rejoiced and respectfully upheld the teaching.

Venerable Sariputra then asked again:

"Venerable Maha Kotthita, is there any further principle through which a bhikkhu accomplishes the vision, attains right view, gains unwavering confidence in the Dharma, and enters the true Dharma?"

"There is, Venerable Sariputra. A bhikkhu knows clinging as it truly is, knows the arising of clinging as it truly is, its cessation, and the path leading to its cessation.

"What is it to know clinging as it truly is? There are four kinds of clinging^[14]: clinging to sensual pleasures, clinging to precepts and observances, clinging to views, and clinging to a doctrine of self. This is to know clinging as it truly is.

"What is it to know the arising of clinging as it truly is? Clinging arises because of craving. This is to know the arising of clinging as it truly is.

"What is it to know the cessation of clinging as it truly is? With the cessation of craving, clinging ceases. This is to know the cessation of clinging as it truly is.

"What is it to know the path leading to the cessation of clinging as it truly is? It is the eightfold Noble Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of clinging as it truly is.

"Venerable Sariputra, if a bhikkhu thus knows clinging as it truly is, knows the arising of clinging as it truly is, its cessation, and the path leading to its cessation, then that bhikkhu has accomplished the vision, attained right view, gained unwavering confidence in the Dharma, and entered the true Dharma."

Having heard this, Venerable Sariputra praised him, saying:

"Excellent, excellent, Venerable Maha Kotthita!"

After praising him, Venerable Sariputra rejoiced and respectfully upheld the teaching.

Venerable Sariputra then asked again:

"Venerable Maha Kotthita, is there any further principle through which a bhikkhu accomplishes the vision, attains right view, gains unwavering confidence in the Dharma, and enters the true Dharma?"

"There is, Venerable Sariputra. A bhikkhu knows craving as it truly is, knows the arising of craving as it truly is, its cessation, and the path leading to its cessation.

"What is it to know craving as it truly is? There are three kinds of craving: craving for sensual pleasures, craving for form, and craving for the formless^[15]. This is to know craving as it truly is.

"What is it to know the arising of craving as it truly is? Craving arises because of feeling^[16]. This is to know the arising of craving as it truly is.

"What is it to know the cessation of craving as it truly is? With the cessation of feeling, craving ceases. This is to know the cessation of craving as it truly is.

"What is it to know the path leading to the cessation of craving as it truly is? It is the eightfold Noble Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of craving as it truly is.

"Venerable Sariputra, if a bhikkhu thus knows craving as it truly is, knows the arising of craving as it truly is, its cessation, and the path leading to its cessation, then that bhikkhu has accomplished the vision, attained right view, gained unwavering confidence in the Dharma, and entered the true Dharma."

Having heard this, Venerable Sariputra praised him, saying:

"Excellent, excellent, Venerable Maha Kotthita!"

After praising him, Venerable Sariputra rejoiced and respectfully upheld the teaching.

Venerable Sariputra then asked again:

"Venerable Maha Kotthita, is there any further principle through which a bhikkhu accomplishes the vision, attains right view, gains unwavering confidence in the Dharma, and enters the true Dharma?"

"Yes, Venerable Śāriputra. A bhikkhu knows feeling as it truly is, knows the arising of feeling as it truly is, the cessation of feeling, and the path leading to the cessation of feeling.

"What is it to know feeling as it truly is? There are three kinds of feeling: pleasant feeling^[17], painful feeling, and neither-painful-nor-pleasant feeling. This is to know feeling as it truly is.

"What is it to know the arising of feeling as it truly is? Feeling arises because of contact^[18]. This is to know the arising of feeling as it truly is.

"What is it to know the cessation of feeling as it truly is? With the cessation of contact, feeling ceases. This is to know the cessation of feeling as it truly is.

"What is it to know the path leading to the cessation of feeling as it truly is? It is the Noble Eightfold Path, from right view through right concentration. This is to know the path leading to the cessation of feeling as it truly is.

"Venerable Śāriputra, if a bhikkhu thus knows feeling as it truly is, knows the arising of feeling as it truly is, the cessation of feeling, and the path leading to the cessation of feeling, that bhikkhu has accomplished vision, attained right view, acquired unshakable confidence in the Dharma, and entered the true Dharma.

Having heard this, Venerable Śāriputra praised him, saying:

"Excellent, excellent, Venerable Mahākoṭṭhita!"

Having offered this praise, Venerable Śāriputra rejoiced and respectfully accepted the teaching.

Venerable Śāriputra then asked again:

"Venerable Mahākoṭṭhita, is there yet another condition whereby a bhikkhu accomplishes vision, attains right view, acquires unshakable confidence in the Dharma, and enters the true Dharma?"

"Yes, Venerable Śāriputra. A bhikkhu knows contact as it truly is, knows the arising of contact as it truly is, the cessation of contact, and the path leading to the cessation of contact.

"What is it to know contact as it truly is? There are three kinds of contact^[19]: pleasant contact, painful contact, and neither-painful-nor-pleasant contact. This is to know contact as it truly is.

"What is it to know the arising of contact as it truly is? Contact arises because of the six ayatanas. This is to know the arising of contact as it truly is.

"What is it to know the cessation of contact as it truly is? With the cessation of the six ayatanas, contact ceases. This is to know the cessation of contact as it truly is.

"What is it to know the path leading to the cessation of contact as it truly is? It is the Noble Eightfold Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of contact as it truly is.

"Venerable Śāriputra, if a bhikkhu thus knows contact as it truly is, knows the arising of contact as it truly is, the cessation of contact, and the path leading to the cessation of contact, that bhikkhu has accomplished vision, attained right view, acquired unshakable confidence in the Dharma, and entered the true Dharma.

Having heard this, Venerable Śāriputra praised him, saying:

"Excellent, excellent, Venerable Mahākoṭṭhita!"

Having offered this praise, Venerable Śāriputra rejoiced and respectfully accepted the teaching.

Venerable Śāriputra then asked again:

"Venerable Mahākoṭṭhita, is there yet another condition whereby a bhikkhu accomplishes vision, attains right view, acquires unshakable confidence in the Dharma, and enters the true Dharma?"

"Yes, Venerable Śāriputra. A bhikkhu knows the six ayatanas^[20] as they truly are, knows the arising of the six ayatanas as it truly is, the cessation of the six ayatanas, and the path leading to the cessation of the six ayatanas.

"What is it to know the six ayatanas as they truly are? They are the eye ayatana, ear ayatana, nose ayatana, tongue ayatana, body ayatana, and mind ayatana. This is to know the six ayatanas as they truly are.

"What is it to know the arising of the six ayatanas as it truly is? The six ayatanas arise because of name-and-form. This is to know the arising of the six ayatanas as it truly is.

"What is it to know the cessation of the six ayatanas as it truly is? With the cessation of name-and-form, the six ayatanas cease. This is to know the cessation of the six ayatanas as it truly is.

"What is it to know the path leading to the cessation of the six ayatanas as it truly is? It is the Noble Eightfold Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of the six ayatanas as it truly is.

"Venerable Śāriputra, if a bhikkhu thus knows the six ayatanas as they truly are, knows the arising of the six ayatanas as it truly is, the cessation of the six ayatanas, and the path leading to the cessation of the six ayatanas, that bhikkhu has accomplished vision, attained right view, acquired unshakable confidence in the Dharma, and entered the true Dharma.

Having heard this, Venerable Śāriputra praised him, saying:

"Excellent, excellent, Venerable Mahākoṭṭhita!"

Having offered this praise, Venerable Śāriputra rejoiced and respectfully accepted the teaching.

Venerable Śāriputra then asked again:

"Venerable Mahākoṭṭhita, is there yet another condition whereby a bhikkhu accomplishes vision, attains right view, acquires unshakable confidence in the Dharma, and enters the true Dharma?"

"Yes, Venerable Śāriputra. A bhikkhu knows name-and-form^[21] as it truly is, knows the arising of name-and-form as it truly is, the cessation of name-and-form, and the path leading to the cessation of name-and-form.

"What is it to know name-and-form as it truly is? The four non-material skandhas^[22] are name. What is meant by knowing form? It is the four great elements^[23] and form derived from the four great elements^[24]. This is what is called form; what was mentioned before is called name. Together they are name-and-form. This is to know name-and-form as it truly is.

"What is it to know the arising of name-and-form as it truly is? Name-and-form arises because of consciousness. This is to know the arising of name-and-form as it truly is.

"What is it to know the cessation of name-and-form as it truly is? With the cessation of consciousness, name-and-form ceases. This is to know the cessation of name-and-form as it truly is.

"What is it to know the path leading to the cessation of name-and-form as it truly is? It is the Noble Eightfold Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of name-and-form as it truly is.

"Venerable Śāriputra, if a bhikkhu thus knows name-and-form as it truly is, knows the arising of name-and-form as it truly is, the cessation of name-and-form, and the path leading to the cessation of name-and-form, that bhikkhu has accomplished vision, attained right view, acquired unshakable confidence in the Dharma, and entered the true Dharma.

Having heard this, Venerable Śāriputra praised him, saying:

"Excellent, excellent, Venerable Mahākoṭṭhita!"

Having offered this praise, Venerable Śāriputra rejoiced and respectfully accepted the teaching.

Venerable Śāriputra then asked again:

"Venerable Mahākoṭṭhita, is there yet another condition whereby a bhikkhu accomplishes vision, attains right view, acquires unshakable confidence in the Dharma, and enters the true Dharma?"

"Yes, Venerable Śāriputra. A bhikkhu knows consciousness^[25] as it truly is, knows the arising of consciousness as it truly is, the cessation of consciousness, and the path leading to the cessation of consciousness.

"What is it to know consciousness as it truly is? There are six kinds of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. This is to know consciousness as it truly is.

"What is it to know the arising of consciousness as it truly is? Consciousness arises because of formations. This is to know the arising of consciousness as it truly is.

"What is it to know the cessation of consciousness as it truly is? With the cessation of formations, consciousness ceases. This is to know the cessation of consciousness as it truly is.

"What is it to know the path leading to the cessation of consciousness as it truly is? It is the Noble Eightfold Path, the eight factors from right view through right concentration. This is to know the path leading to the cessation of consciousness as it truly is.

"Venerable Śāriputra, if a bhikkhu thus knows consciousness as it truly is, knows the arising of consciousness as it truly is, the cessation of consciousness, and the path leading to the cessation of consciousness, that bhikkhu has accomplished vision, attained right view, acquired unshakable confidence in the Dharma, and entered the true Dharma.

Having heard this, Venerable Śāriputra praised him, saying:

"Excellent, excellent, Venerable Mahākoṭṭhita!"

Having offered this praise, Venerable Śāriputra rejoiced and respectfully accepted the teaching.

Venerable Śāriputra then asked again:

"Venerable Mahākoṭṭhita, is there yet another condition whereby a bhikkhu accomplishes vision, attains right view, acquires unshakable confidence in the Dharma, and enters the true Dharma?"

"Yes, Venerable Śāriputra. A bhikkhu knows formations^[26] as they truly are, knows the arising of formations as it truly is, the cessation of formations, and the path leading to the cessation of formations.

"What is it to know formations as they truly are? There are three kinds of formation^[27]: bodily formation, verbal formation, and mental formation. This is to know formations as they truly are.

"What is it to know as it truly is the arising of formations? With ignorance as condition, formations arise. This is to know as it truly is the arising of formations.

"What is it to know as it truly is the cessation of formations? With the cessation of ignorance, formations cease. This is to know as it truly is the cessation of formations.

"What is it to know as it truly is the path leading to the cessation of formations? It is the eight factors of the Noble Path, from right view through right concentration. This is to know as it truly is the path leading to the cessation of formations.

"Venerable Sariputta, if a bhikkhu thus knows formations as they truly are, knows as it truly is the arising of formations, the cessation of formations, and the path leading to the cessation of formations, that bhikkhu has accomplished vision, attained right view, gained unshakable confidence in the Dharma, and entered the true Dharma."

Having heard this, Venerable Sariputta praised him, saying:

"Excellent, excellent, Venerable Maha Kotthita!"

Having offered this praise, Venerable Sariputta rejoiced and respectfully practiced accordingly.

Venerable Sariputta then asked:

"Venerable Maha Kotthita, if a bhikkhu has abandoned ignorance and knowledge has arisen in him, what more remains for him to do?"

Venerable Maha Kotthita replied:

"Venerable Sariputta, if a bhikkhu has abandoned ignorance and knowledge has arisen in him, there is nothing more for him to do."

Having heard this, Venerable Sariputta praised him, saying:

"Excellent, excellent, Venerable Maha Kotthita!"

Having offered this praise, Venerable Sariputta rejoiced and respectfully practiced accordingly.

The two venerable ones thus discussed the meaning together. Both rejoiced and respectfully practiced accordingly, then rose from their seats and departed.

30. THE DISCOURSE ON THE SIMILE OF THE ELEPHANT'S FOOTPRINT^[01]

Thus have I heard:

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

At that time Venerable Sariputta addressed the bhikkhus:

"Venerable friends, however many wholesome dharmas there may be, all those wholesome dharmas are included within the Four Noble Truths and enter into the Four Noble Truths^[02]. That is to say, among all dharmas, the Four Noble Truths are supreme and foremost. Why is this? Because they encompass all wholesome dharmas.

"Venerable friends, just as among the footprints of all animals, the elephant's footprint is foremost—why is this? Because the elephant's footprint is exceedingly large—

"So too, venerable friends, however many wholesome dharmas there may be, all those wholesome dharmas are included within the Four Noble Truths and enter into the Four Noble Truths. That is to say, among all dharmas, the Four Noble Truths are supreme and foremost.

"What are the four? They are the Noble Truth of Suffering, the Noble Truth of the Arising of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering.

"Venerable friends, what is the Noble Truth of Suffering^[03]? Birth is suffering; aging is suffering; illness is suffering; death is suffering; association with what is hated is suffering; separation from what is loved is suffering; not obtaining what one seeks is suffering. In brief, the five aggregates subject to clinging are suffering^[04].

"Venerable friends, what are the five aggregates subject to clinging? They are the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging.

"Venerable friends, what is the form aggregate subject to clinging? Whatever form there is, all of it consists of the four great elements and form derived from the four great elements^[05].

"Venerable friends, what are the four great elements? They are the earth element, the water element, the fire element, and the wind element^[06].

"Venerable friends, what is the earth element? Venerable friends, the earth element is twofold: there is the internal earth element and the external earth element.

"Venerable friends, what is the internal earth element^[07]? Whatever within the body, included within the body, is hard, has the nature of hardness, and is internally appropriated^[08]. What does this comprise? Hair of the head, body hair, nails, teeth, coarse and fine skin, flesh, sinews, bones, heart, kidneys, liver, lungs, spleen, intestines, stomach, feces, and anything else of a similar nature within the body that is internally included, has the nature of hardness, and is internally appropriated. This is the internal earth element.

"Venerable friends, the external earth element is vast, pure, and not repulsive^[09]. Venerable friends, there comes a time when a flood disaster occurs, and then the external earth element is destroyed^[10].

"Venerable friends, this external earth element is exceedingly vast, exceedingly pure, and exceedingly unrepulsive. Yet it is an impermanent phenomenon, a phenomenon subject to exhaustion, decline, and change. How much more so this body, which abides only temporarily and is maintained and appropriated through craving!

An ignorant, uninstructed ordinary person thinks: ‘This is me, this is mine, I belong to this.’ But an instructed noble disciple does not think: ‘This is me, this is mine, I belong to this.’ Why does he think in this way? If others insult, strike, anger, or rebuke him, he reflects: ‘This suffering has arisen in me through causes and conditions; it has not arisen without causes and conditions. What is its condition?

Painful contact is its condition.’ He contemplates contact as impermanent; he then contemplates feeling, perception, formations, and consciousness as impermanent. His mind takes the element as its object and becomes settled, calmed, unified, single-minded, concentrated, and unshaken. Later, someone may come and speak gentle words to him.

He reflects: ‘This pleasure has arisen in me through causes and conditions; it has not arisen without causes and conditions. What is its condition? Pleasant contact is its condition.’ He contemplates contact as impermanent; he then contemplates feeling, perception, formations, and consciousness as impermanent.

His mind takes the element as its object and becomes settled, calmed, unified, single-minded, concentrated, and unshaken. Later, a child, a youth, a middle-aged person, or an elder may come and do something displeasing to him, perhaps striking him with a fist, throwing a stone at him, or beating him with a knife or a club. He reflects: ‘This body I have assumed is material form, coarse in nature, composed of the four great elements, born of mother and father, nourished by food and drink, covered by clothing, and cared for through bathing, lying down, sitting, and being carried.

It is a phenomenon subject to destruction, extinction, and dissolution. It is because of this body that I come to be struck by fists, pelted with stones, and beaten with knives and clubs.’ Thereupon he becomes intensely diligent and not negligent, his body upright, his mindfulness right, free from anger and delusion, his mind unified and stably concentrated. He reflects: ‘I am intensely diligent and not negligent, my body upright, my mindfulness right, free from anger and delusion, my mind unified and stably concentrated.

This body I have assumed is liable to be struck by fists, pelted with stones, and beaten with knives and clubs. I should only strive diligently to train in the Blessed One's teaching.’

"Venerable friends, the Blessed One also said this: ‘Suppose bandits were to come holding a saw or a sharp knife and cut your body limb from limb. If, while bandits holding a saw or a sharp knife were cutting your body limb from limb, your mind should change or you should utter harsh words, then you would have fallen away. You should reflect thus: Even if bandits holding a saw or a sharp knife cut my body limb from limb, may my mind not change and may I utter no harsh words.

I shall arouse a mind of compassion toward those who cut my body limb from limb. For their sake, with a mind accompanied by loving-kindness, I shall pervade one direction, accomplish it, and dwell therein. So too with the second, third, and fourth directions, the four intermediate directions, above and below, pervading everywhere.

With a mind accompanied by loving-kindness—free from fetters, hostility, anger, and contention; vast, boundless, and immeasurable; well cultivated—I shall pervade the entire world, accomplish it, and dwell therein.’

"Venerable friends, if that bhikkhu, on account of the Buddha, the Dharma, and the Sangha, still does not abide in wholesome equanimity, then, venerable friends, that bhikkhu should feel conscience and shame, reflecting: ‘Amid gain, I have gained nothing; amid virtue, I possess no virtue. That is to say, on account of the Buddha, the Dharma, and the Sangha, I still do not abide in wholesome equanimity.’"

“Venerable friends, just as a newly arrived daughter-in-law, upon meeting her parents-in-law or her husband, feels abashed and ashamed, so too, venerable friends, you should understand that this bhikkhu ought to feel abashed and ashamed, thinking: ‘Amid gain, I have gained nothing; amid virtue, I possess no virtue. Although relying upon the Buddha, the Dharma, and the Sangha, I still do not abide in wholesome equanimity.’ Because he feels abashed and ashamed, he then abides in wholesome equanimity. This is sublime, pure, and peaceful: the relinquishment of all existence^[11], the abandonment of craving, dispassion, and complete cessation. Venerable friends, this is a bhikkhu who trains in all the great elements.

“Venerable friends, what is the water element^[12]? Venerable friends, the water element is twofold: there are the internal water element and the external water element. Venerable friends, what is the internal water element? Whatever within the body, included within the body, is water, watery, moist, and internally appropriated. What does this include? Fat, brain matter^[13], tears, sweat, nasal mucus, saliva, pus, blood, marrow, spittle, urine, and anything else of a similar nature within the body, included within the body, that is water, watery, moist, and internally appropriated. Venerable friends, this is called the internal water element.

“Venerable friends, the external water element is vast, pure, and not repulsive. Venerable friends, there comes a time when a conflagration occurs, and then the external water element disappears^[14].

“Venerable friends, this external earth element is exceedingly vast, exceedingly pure, and exceedingly free from repulsiveness. Yet it is subject to impermanence, exhaustion, decay, and change^[15]; how much more so this body, which endures only temporarily and is sustained and appropriated by craving^[16]. An ignorant, uninstructed ordinary person thinks: ‘This is I, this is mine, and I belong to this^[17].’ A well-instructed noble disciple does not think: ‘This is I, this is mine, and I belong to this.’ How, then, does he think?

If others revile, strike, become angry with, or rebuke him, he thinks: ‘This suffering has arisen in me from causes and conditions; it has not arisen without causes and conditions.’ What is its condition? Painful contact is its condition. He contemplates contact as impermanent, and then contemplates feeling, perception, formations, and consciousness as impermanent.

His mind takes the element as its object and becomes settled, stilled, unified, one-pointed, concentrated, and unshaken. Thereafter, someone may come and address him with gentle words. He thinks: ‘This pleasure has arisen in me from causes and conditions; it has not arisen without causes and conditions.’ What is its condition?

Pleasant contact is its condition. He contemplates contact as impermanent, and then contemplates feeling, perception, formations, and consciousness as impermanent. His mind takes the element as its object and becomes settled, stilled, unified, one-pointed, concentrated, and unshaken.

Thereafter, a child, a youth, a middle-aged person, or an elder may come and do something displeasing to him, striking him with a fist, throwing stones at him, or beating him with a knife or a staff. He thinks: ‘This body that I have assumed is material form, coarse, composed of the four great elements, born of father and mother, nourished by food and drink, covered with clothing, and cared for through bathing, lying down, sitting, and being carried.

It is subject to destruction, cessation, and dissolution. It is because of this body that I am struck with fists, pelted with stones, and beaten with knives and staffs.’ Therefore, he is exceedingly diligent and not indolent, his body is composed, his mindfulness is right, he is without anger and delusion, and his mind is unified and concentrated. He thinks: ‘I am exceedingly diligent and not indolent; my body is composed, my mindfulness is right, I am without anger and delusion, and my mind is unified and concentrated.

This body that I have assumed is liable to be struck with fists, pelted with stones, and beaten with knives and staffs. I should only diligently train in the Blessed One’s teaching.’

“Venerable friends, the Blessed One also said: ‘Suppose bandits were to come holding a saw or a sharp knife and dismember your body. If, while bandits holding a saw or a sharp knife dismembered your body, your mind were to change or you were to utter harsh words, then you would have fallen away. You should think thus: Suppose bandits holding a saw or a sharp knife were to dismember my body.

May my mind not change on that account, and may I utter no harsh words. I shall arouse a mind of compassion toward the person who comes to dismember my body. For that person, I shall pervade one direction with a mind accompanied by loving-kindness, attain it, and abide in it.

Likewise, I shall pervade the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and in all respects—with a mind accompanied by loving-kindness, free from fetters, enmity, anger, and contention, vast, boundless, immeasurable, and well cultivated. I shall pervade the entire world with it, attain it, and abide in it.’

“Venerable friends, if that bhikkhu, although relying upon the Buddha, the Dharma, and the Sangha, still does not abide in wholesome equanimity, then, venerable friends, he should feel abashed and ashamed, thinking: ‘Amid gain, I have gained nothing; amid virtue, I possess no virtue. Although relying upon the Buddha, the Dharma, and the Sangha, I still do not abide in wholesome equanimity.’

“Venerable friends, just as a newly arrived daughter-in-law, upon meeting her parents-in-law or her husband, feels abashed and ashamed, so too, venerable friends, you should understand that this bhikkhu ought to feel abashed and ashamed, thinking: ‘Amid gain, I have gained nothing; amid virtue, I possess no virtue. Although relying upon the Buddha, the Dharma, and the Sangha, I still do not abide in wholesome equanimity.’ Because he feels abashed and ashamed, he then abides in wholesome equanimity. This is sublime, pure, and peaceful: the relinquishment of all existence, the abandonment of craving, dispassion, and complete cessation. Venerable friends, this is a bhikkhu who trains in all the great elements.

“Venerable friends, what is the fire element? Venerable friends, the fire element is twofold: there are the internal fire element and the external fire element. Venerable friends, what is the internal fire element? Whatever within the body, included within the body, is fire, has the nature of heat, and is internally appropriated. What does this include? That by which the body is heated, warmed, fevered, or kept warm, and that by which food and drink are digested, as well as anything else of a similar nature within the body, included within the body, that has the nature of heat and is internally appropriated. Venerable friends, this is called the internal fire element.

“Venerable friends, the external fire element is vast, pure, and not repulsive.

“Venerable friends, there comes a time when the external fire element arises and burns villages, towns, cities, mountains, forests, and fields. Having burned these, it spreads to the highways and waterways, and is extinguished only when there is nothing left to burn. Venerable friends, after the external fire element has been extinguished, when people wish to obtain fire, they may rub pieces of wood or bamboo together, or use a gemstone fire-striker^[18].”

“Venerable friends, this external fire element is exceedingly great, exceedingly pure, and exceedingly free from repulsiveness. Yet it is a phenomenon subject to impermanence, exhaustion, decline, and change; how much more so this body, which abides only temporarily and is sustained through appropriation by craving. An ignorant, unlearned ordinary person thinks thus: ‘This is I, this is mine, I am this.’ A learned noble disciple does not think thus: ‘This is I, this is mine, I am this.’ Why does he think in this way?

If another person reviles, strikes, becomes angry with, or reproaches him, he thinks thus: ‘This suffering that has arisen in me has arisen from causes and conditions; it has not arisen without causes and conditions.’ What is the condition? Painful contact is the condition. He contemplates contact as impermanent; then he contemplates feeling, perception, formations, and consciousness as impermanent as well.

His mind, taking the element as its object, abides, becomes still, unified, one-pointed, concentrated, and unmoved. Later, someone comes and speaks to him in gentle words, and he thinks thus: ‘This pleasure that has arisen in me has arisen from causes and conditions; it has not arisen without causes and conditions.’ What is the condition? Pleasant contact is the condition.

He contemplates contact as impermanent; then he contemplates feeling, perception, formations, and consciousness as impermanent as well. His mind, taking the element as its object, abides, becomes still, unified, one-pointed, concentrated, and unmoved. Later, perhaps a child, a youth, a middle-aged person, or an elder comes and does something displeasing to him—striking him with a fist, throwing stones at him, or beating him with a knife or a staff.

He thinks thus: ‘This body I have assumed is material form, coarse and composed of the four great elements. It was born of father and mother, nourished and raised by food and drink, covered by clothing, and cared for through bathing, lying down, sitting, and being carried. It is subject to destruction, complete dissolution, and dispersal.

On account of this body, I have now come to be struck by fists, pelted with stones, and beaten with knives and staffs.’ Therefore, he is ardent and not negligent, upright in body, rightly mindful, free from anger and delusion, and one-pointedly calm and concentrated. He thinks thus: ‘I am ardent and not negligent, upright in body, rightly mindful, free from anger and delusion, and one-pointedly calm and concentrated. This body I have assumed is fit to be struck by fists, pelted with stones, and beaten with knives and staffs.

I should only diligently train in the Blessed One’s teaching.’

“Venerable friends, the Blessed One also spoke thus: ‘Suppose bandits were to come holding a saw or a sharp knife and cut your body limb from limb. If, while bandits holding a saw or sharp knife cut your body limb from limb, your mind should change or you should utter harsh words, then you would have fallen away. You should think thus: Even if bandits holding a saw or sharp knife should cut my body limb from limb, may my mind not change on that account, and may I utter no harsh words.

I shall arouse a mind of compassion toward the person who comes to cut my body limb from limb. For that person, I shall pervade one direction with a mind accompanied by loving-kindness, attain it, and abide therein. Likewise, I shall pervade the second, third, and fourth directions, the intermediate directions, above and below, everywhere and throughout all, with a mind accompanied by loving-kindness—free from fetters, hostility, anger, and contention; vast, boundless, immeasurable, and well developed.

I shall pervade the entire world, attain it, and abide therein.’

“Venerable friends, if that bhikkhu, on account of the Buddha, the Dharma, and the Sangha, still does not abide in equanimity associated with the wholesome, then, venerable friends, that bhikkhu should feel conscience and shame, thinking: ‘Amid benefit I obtain no benefit; amid virtue I possess no virtue. That is, on account of the Buddha, the Dharma, and the Sangha, I still do not abide in equanimity associated with the wholesome.’

“Venerable friends, just as a new bride, when first brought into the household, feels bashful and ashamed upon meeting her parents-in-law or her husband, so too, venerable friends, you should understand that this bhikkhu should feel conscience and shame, thinking: ‘Amid benefit I obtain no benefit; amid virtue I possess no virtue. That is, on account of the Buddha, the Dharma, and the Sangha, I still do not abide in equanimity associated with the wholesome.’ Because he feels conscience and shame, he then abides in equanimity associated with the wholesome. This is sublime, pure, and peaceful: namely, the relinquishment of all becoming, the abandonment of craving, dispassion, and complete cessation. Venerable friends, this is the bhikkhu who trains in the entirety of the Great Teaching.

“Venerable friends, what is the wind element? Venerable friends, there are two kinds of wind element here: the internal wind element and the external wind element. Venerable friends, what is the internal wind element?

Whatever within the body, included within the body, is wind, has the moving nature of wind, and is internally appropriated. What does this comprise? It comprises upward-moving winds, downward-moving winds, winds in the belly, transverse winds^[19], constricting winds, knife-cutting winds^[20], leaping winds, winds moving along improper channels, winds passing through the hands and feet, the wind of exhalation, the wind of inhalation, and all other similar substances within the body, included within the body, that are wind, have the moving nature of wind, and are internally appropriated.

Venerable friends, this is the internal wind element.

“Venerable friends, the external wind element is great, pure, and free from repulsiveness.

“Venerable friends, at times the external wind element arises. When the external wind element arises, houses collapse, trees are stripped, and mountains crumble. After the mountains have crumbled, the wind then ceases, and not even the tip of a hair stirs. Venerable friends, after the external wind element has ceased, people seek wind, whether by using fans, banyan leaves, or garments.”

"Venerable friends, this external wind element is exceedingly great, exceedingly pure, and exceedingly free from repulsiveness. Yet it is an impermanent phenomenon, a phenomenon subject to exhaustion, decline, and change—how much more so this body, which abides only temporarily and is sustained and appropriated through craving! An ignorant, uninstructed ordinary person thinks: ‘This is I, this is mine, I belong to that.’ A well-instructed noble disciple does not think: ‘This is I, this is mine, I belong to that.’ Why does he think in this way?

If another person insults, beats, angers, or rebukes him, he thinks: ‘This suffering that has arisen in me has arisen from causes and conditions; it has not arisen without causes and conditions.’ What is the condition? Painful contact is the condition. He contemplates contact as impermanent; then he contemplates feeling, perception, formations, and consciousness as impermanent.

His mind, taking the element as its object, abides, becomes still, unified, one-pointed, concentrated, and unshaken. Later, someone speaks to him with gentle words, and he thinks: ‘This pleasure that has arisen in me has arisen from causes and conditions; it has not arisen without causes and conditions.’ What is the condition? Pleasant contact is the condition.

He contemplates contact as impermanent; then he contemplates feeling, perception, formations, and consciousness as impermanent. His mind, taking the element as its object, abides, becomes still, unified, one-pointed, concentrated, and unshaken. Later, a child, a youth, a middle-aged person, or an elder may come and do something displeasing to him—striking him with a fist, throwing stones at him, or beating him with a knife or a staff.

He thinks: ‘This body I have assumed is material form, coarse and composed of the four great elements. It was born of father and mother, nourished and raised on food and drink, covered with clothing, and cared for through bathing, lying down, sitting, and being carried. It is a phenomenon subject to destruction, complete cessation, and dissolution.

Because of this body, I have come to be struck by fists, pelted with stones, and beaten with knives and staffs.’ Therefore, he is exceedingly diligent and not indolent, upright in body, rightly mindful, free from anger and delusion, with his mind unified and settled in concentration. He thinks: ‘I am exceedingly diligent and not indolent, upright in body, rightly mindful, free from anger and delusion, with my mind unified and settled in concentration.

This body I have assumed is liable to be struck by fists, pelted with stones, and beaten with knives and staffs. I should only diligently train in the teaching of the Blessed One.’

"Venerable friends, the Blessed One also spoke thus: ‘Suppose bandits were to come holding a saw or a sharp knife and cut your body limb from limb. If, while those bandits holding a saw or a sharp knife were cutting your body limb from limb, your mind were to change or you were to utter harsh words, you would thereby have regressed. You should think thus: Suppose bandits holding a saw or a sharp knife were to cut my body limb from limb.

May my mind not change on that account, and may I utter no harsh words. I shall arouse a mind of compassion toward the person who cuts my body limb from limb. For that person, I shall pervade one direction with a mind accompanied by loving-kindness, fulfill it, and abide therein.

Likewise, I shall pervade the second, third, and fourth directions, the intermediate directions, above and below, everywhere and in all respects, with a mind accompanied by loving-kindness—free from fetters, hostility, anger, and contention; vast, boundless, immeasurable, and well cultivated. I shall pervade the entire world, fulfill it, and abide therein.’

"Venerable friends, if that bhikkhu, on account of the Buddha, the Dharma, and the Sangha, still does not abide in equanimity associated with the wholesome, then, venerable friends, that bhikkhu should feel conscience and shame, thinking: ‘Amid gain, I have gained nothing; amid virtue, I possess no virtue. That is, on account of the Buddha, the Dharma, and the Sangha, I still do not abide in equanimity associated with the wholesome.’

"Venerable friends, just as a new bride, when first brought into the household, feels conscience and shame upon meeting her parents-in-law or her husband, so too, venerable friends, you should understand that this bhikkhu should feel conscience and shame, thinking: ‘Amid gain, I have gained nothing; amid virtue, I possess no virtue. That is, on account of the Buddha, the Dharma, and the Sangha, I still do not abide in equanimity associated with the wholesome.’ Because of that conscience and shame, he then abides in equanimity associated with the wholesome. That is sublime, pure, and peaceful: namely, the relinquishment of all existence, the abandonment of craving, dispassion, and complete cessation. Venerable friends, this is the bhikkhu who has trained fully in the Great Teaching.

"Venerable friends, just as, dependent upon timber, clay, grass, and water, an enclosed space comes to be designated a ‘house,’ so too, venerable friends, you should understand that, dependent upon sinews and bones, skin and flesh, and blood enclosing a space, the designation ‘body’ comes to be.

"Venerable friends, if a person’s internal eye ayatana is impaired, external forms are not illuminated, mindfulness is absent, and eye-consciousness does not arise. Venerable friends, if the internal eye ayatana is not impaired, external forms are illuminated and mindfulness is present; therefore, eye-consciousness arises.

"Venerable friends, the internal eye ayatana, forms, and the forms cognized externally by eye-consciousness belong to the form skandha. If there is feeling, that is the feeling skandha. If there is perception, that is the perception skandha. If there is volition, that is the formations skandha. If there is consciousness, that is the consciousness skandha. In this way, one contemplates the conjunction of the skandhas.

"Venerable friends, the Blessed One also spoke thus: ‘Whoever sees dependent origination sees the Dharma; whoever sees the Dharma sees dependent origination.^[21]’ Why is this? Venerable friends, the Blessed One taught that the five clinging skandhas arise from causes and conditions: the form clinging-skandha, and likewise the feeling, perception, formations, and consciousness clinging-skandhas.

"Venerable friends, if the internal ear, nose, tongue, body, and mind ayatanas are impaired, external phenomena are not illuminated, mindfulness is absent, and therefore mind-consciousness cannot arise. Venerable friends, if the internal mind ayatana is not impaired, external phenomena are illuminated and mindfulness is present; therefore, mind-consciousness arises.^[22]

"Venerable friends, the internal mind, phenomena, and the external material phenomena cognized by mind-consciousness belong to the form skandha. If there is feeling, that is the feeling skandha. If there is perception, that is the perception skandha. If there is volition, that is the formations skandha. If there is consciousness, that is the consciousness skandha. In this way, one contemplates the conjunction of the skandhas.

"Venerable friends, the Blessed One also spoke thus: ‘Whoever sees dependent origination sees the Dharma; whoever sees the Dharma sees dependent origination.’ Why is this? Venerable friends, the Blessed One taught that the five clinging skandhas arise from causes and conditions: the form clinging-skandha, and likewise the feeling, perception, formations, and consciousness clinging-skandhas. He becomes disenchanted with these five clinging skandhas of the three times—past, present, and future. Through disenchantment, he becomes dispassionate; through dispassion, he is liberated. Once liberated, he knows that he is liberated and knows in accordance with reality: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

"Venerable friends, this is the bhikkhu who has trained fully in the Great Teaching."

The Venerable Sariputra spoke thus. Having heard what the Venerable Sariputra taught, the bhikkhus rejoiced and respectfully put it into practice.

31. DISCOURSE ON THE ANALYSIS OF THE NOBLE TRUTHS^[01]

Thus have I heard:

At one time, the Buddha was journeying in the country of Sravasti, in Jeta Grove, Anathapindika’s Park.^[02]

At that time, the Blessed One addressed the bhikkhus:

"This is the supreme proclamation of the true Dharma:^[03] namely, the Four Noble Truths, comprehensively gathered, comprehensively contemplated, analyzed, disclosed, expounded, established, revealed, and directed toward realization.^[04]"

"In the past, the Tathagatas, Arhats, Perfectly Enlightened Ones, also proclaimed this supreme true Dharma, namely, the Four Noble Truths, comprehensively gathered, comprehensively contemplated, distinguished, disclosed, revealed, established, demonstrated, and directed toward realization.

"In the future, the Tathagatas, Arhats, Perfectly Enlightened Ones, will also proclaim this supreme true Dharma, namely, the Four Noble Truths, comprehensively gathered, comprehensively contemplated, distinguished, disclosed, revealed, established, demonstrated, and directed toward realization.

"In the present age, I am the Tathagata, the Arhat, the Perfectly Enlightened One, and I too proclaim this supreme true Dharma, namely, the Four Noble Truths, comprehensively gathered, comprehensively contemplated, distinguished, disclosed, revealed, established, demonstrated, and directed toward realization.

"The bhikkhu Sariputra^[05] possesses discerning wisdom^[06], swift wisdom, keen wisdom, acute wisdom, vast wisdom, profound wisdom, wisdom concerning deliverance, lucid wisdom, and eloquent wisdom. The bhikkhu Sariputra is endowed with true wisdom. Why is this? When I expound the Four Noble Truths in brief in this way, the bhikkhu Sariputra is able, for the sake of others, to teach them comprehensively, contemplate them comprehensively, distinguish, disclose, reveal, establish, demonstrate, and direct others toward their realization.

"When the bhikkhu Sariputra teaches comprehensively, contemplates comprehensively, distinguishes, discloses, reveals, establishes, demonstrates, and directs others toward realization, he enables immeasurable numbers of people to attain right contemplation. Thus, the bhikkhu Sariputra is able to guide others by means of right view.

"The bhikkhu Maudgalyayana is able to establish them firmly in the supreme ultimate reality^[07], namely, the final exhaustion of the defilements. The bhikkhu Sariputra gives birth to those who live the holy life, just as a birth mother does; the bhikkhu Maudgalyayana nurtures those who live the holy life, just as a nursing mother does. Therefore, those who live the holy life should attend upon, honor, make offerings to, and pay homage to the bhikkhus Sariputra and Maudgalyayana. Why is this? Because the bhikkhus Sariputra and Mahamaudgalyayana seek blessings and wholesome benefit for those who live the holy life, and also seek their peace and happiness."

After the Blessed One had spoken thus, he rose from his seat and entered his quiet chamber to sit in seclusion. At that time, the Venerable Sariputra said to the bhikkhus:

"Venerable friends, the Blessed One has appeared in the world for our sake. For the sake of all people, he comprehensively teaches and reveals, distinguishes, discloses, expounds, establishes, demonstrates, and directs them toward the realization of these Four Noble Truths.

"What are the four? They are the Noble Truth of Suffering, the origin of suffering, the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering^[08].

"Venerable friends, what is the Noble Truth of Suffering? It is the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of encountering those one hates, the suffering of separation from those one loves, and the suffering of not obtaining what one seeks. In brief, the five clinging skandhas are suffering^[09].

"Venerable friends, it is said that birth is suffering. Why is this said? Venerable friends, birth means that among those beings, within their various classes, one is born when one is born^[10], appears when one appears, and takes form when one takes form; the five skandhas arise and the faculty of life comes into being. This is called birth.

"Venerable friends, birth is suffering because, when beings are born, the body experiences suffering and experiences it fully; it feels suffering and feels it fully. The mind experiences suffering and experiences it fully; it feels suffering and feels it fully. Body and mind experience suffering and experience it fully; they feel suffering and feel it fully.

The body experiences heat and experiences it fully; it feels heat and feels it fully. The mind experiences heat and experiences it fully; it feels heat and feels it fully. Body and mind experience heat and experience it fully; they feel heat and feel it fully.

The body experiences burning heat^[13], distress, sorrow, and grief, and experiences them fully; it feels burning heat, distress, sorrow, and grief, and feels them fully. The mind experiences burning heat, distress, sorrow, and grief, and experiences them fully; it feels burning heat, distress, sorrow, and grief, and feels them fully. Body and mind experience burning heat, distress, sorrow, and grief, and experience them fully; they feel burning heat, distress, sorrow, and grief, and feel them fully.

Venerable friends, for this reason it is said that birth is suffering.

"Venerable friends, it is said that aging is suffering. Why is this said? Venerable friends, aging means that among those beings, within their various classes, a person grows old and feeble: the hair turns white, the teeth fall out, vigor declines day by day, the body becomes bent, the legs become crooked, the body grows heavy, the breath comes laboriously, and one must walk with the support of a staff; the flesh shrinks, the skin wrinkles and becomes rough like a thorny tree, the faculties deteriorate, and the complexion becomes unsightly. This is called aging.

"Venerable friends, aging is suffering because, when beings grow old, the body experiences suffering and experiences it fully; it feels suffering and feels it fully. The mind experiences suffering and experiences it fully; it feels suffering and feels it fully. Body and mind experience suffering and experience it fully; they feel suffering and feel it fully.

The body experiences burning heat, distress, sorrow, and grief, and experiences them fully; it feels burning heat, distress, sorrow, and grief, and feels them fully. The mind experiences burning heat, distress, sorrow, and grief, and experiences them fully; it feels burning heat, distress, sorrow, and grief, and feels them fully. Body and mind experience burning heat, distress, sorrow, and grief, and experience them fully; they feel burning heat, distress, sorrow, and grief, and feel them fully.

Venerable friends, for this reason it is said that aging is suffering."

"Venerable friends, it is said that illness is suffering; why is this said? Venerable friends, illness means headache, pain in the eyes, pain in the ears, pain in the nose, pain in the face, pain in the lips, toothache, pain in the tongue, pain in the gums, pain in the neck, asthma, coughing and wheezing, vomiting, stiffness of the throat, insanity, epilepsy, cancer, tumors, excessive menstrual bleeding, inflammation and redness, burning fever, wasting away, hemorrhoids, boils, dysentery, and all similar illnesses that arise from contact, do not depart from the mind, and abide within the body.

This is called illness. Venerable friends, the suffering of illness is this: When beings are ill, the body experiences suffering, experiences it fully; feels it, feels it fully. The mind experiences suffering, experiences it fully; feels suffering, feels it fully.

Body and mind experience suffering, experience it fully; feel suffering, feel it fully. The body experiences heat, experiences it fully; feels heat, feels it fully. The mind experiences heat, experiences it fully; feels heat, feels it fully.

Body and mind experience heat, experience it fully; feel heat, feel it fully. The body experiences burning heat, distress, sorrow, and grief, experiences them fully; feels burning heat, distress, sorrow, and grief, feels them fully. The mind experiences burning heat, distress, sorrow, and grief, experiences them fully; feels burning heat, distress, sorrow, and grief, feels them fully.

Body and mind experience burning heat, distress, sorrow, and grief, experience them fully; feel burning heat, distress, sorrow, and grief, feel them fully. Venerable friends, for this reason it is said that illness is suffering.

"Venerable friends, it is said that death is suffering; why is this said? Venerable friends, death means that among beings, within the various classes of beings, there is the ending of life, impermanence, death and burial, dissolution, the exhaustion of the lifespan, destruction, and the cessation of the life faculty. This is called death.

Venerable friends, death is suffering. When beings are dying, the body experiences suffering, experiences it fully; feels it, feels it fully. The mind experiences suffering, experiences it fully; feels suffering, feels it fully.

"Venerable friends, it is said that association with what is hated is suffering^[14]; why is this said? Venerable friends, association with what is hated means that beings indeed possess the six internal ayatanas^[15]: the eye, ear, nose, tongue, body, and mind ayatanas, which are unlovable, yet come together in one place, becoming connected, conjoined, and assembled. That conjunction is suffering.

Likewise, the external ayatanas—contact, feeling, perception, volitional formations, and craving^[16]—are also the same. Venerable friends, beings indeed possess the six dhatus: earth, water, fire, air, space, and consciousness, which are unlovable, yet come together in one place, becoming connected, conjoined, and assembled. That conjunction is suffering.

This is called the suffering of association with what is hated. Venerable friends, association with what is hated is suffering: When beings encounter things they hate, the body experiences suffering, experiences it fully; feels suffering, feels it fully. The mind experiences suffering, experiences it fully; feels suffering, feels it fully.

Body and mind experience suffering, experience it fully; feel suffering, feel it fully. Venerable friends, for this reason it is said that association with what is hated is suffering.

"Venerable friends, it is said that separation from what is loved is suffering^[17]; why is this said? Venerable friends, the suffering of separation from what is loved means that beings indeed possess the six internal ayatanas: the eye, ear, nose, tongue, body, and mind ayatanas, which are lovable, yet they become dispersed and separate, no longer corresponding, parted and no longer gathered together, connected, assembled, or conjoined.

That is suffering. Likewise, the external ayatanas—contact, feeling, perception, volitional formations, and craving—are also the same. Venerable friends, beings indeed possess the six dhatus: earth, water, fire, air, space, and consciousness, which are lovable, yet they become dispersed and separate, no longer corresponding, connected, conjoined, or assembled.

That is suffering. This is called separation from what is loved. Venerable friends, separation from what is loved is suffering means that when beings are separated from one another, the body experiences suffering, experiences it fully; feels suffering, feels it fully.

The mind experiences suffering, experiences it fully; feels suffering, feels it fully. Body and mind experience suffering, experience it fully; feel suffering, feel it fully. Venerable friends, for this reason it is said that separation from what is loved is suffering.

"Venerable friends, it is said that not obtaining what one seeks is suffering^[18]; why is this said? Venerable friends, this means that beings are subject to the law of birth^[19] and cannot escape the law of birth, yet they wish: ‘May I not be born.’ Truly, this cannot be obtained merely by wishing. Regarding aging, death, sorrow, and grief, they wish: ‘May I have no sorrow or grief.’ This cannot be obtained merely by wishing.

Venerable friends, a being whose birth truly entails suffering that is disagreeable, unlovable, and not worth remembering thinks: ‘If my birth entails suffering that is disagreeable, unlovable, and not worth remembering, may it become lovable and worth remembering.’ This cannot be obtained merely by wishing. Venerable friends, a being whose birth truly entails happiness that is lovable and worth remembering thinks: ‘If my birth entails happiness that is lovable and worth remembering, may it be permanent, everlasting, and not subject to change.’ This cannot be obtained merely by wishing.

"Venerable friends, a being in whom there truly arises a perception that is disagreeable, unlovable, and not worth remembering thinks: ‘If there arises in me a perception that is disagreeable, unlovable, and not worth remembering, may it change and become lovable and worth remembering.’ This cannot be obtained merely by wishing. Venerable friends, a being in whom there truly arises a perception that is lovable and worth remembering thinks: ‘If the perception arising in me is lovable and worth remembering, may it be permanent, everlasting, and not subject to change.’ This cannot be obtained merely by wishing. Venerable friends, for this reason it is said that not obtaining what one seeks is suffering.

"Venerable friends, it is said, in brief, that the five aggregates subject to clinging are suffering; why is this said? They are the form aggregate subject to clinging and the feeling, perception, volitional formations, and consciousness aggregates subject to clinging. Venerable friends, for this reason it is said that the five aggregates subject to clinging are suffering."

"Venerable friends, suffering in the past is the Noble Truth of Suffering; suffering in the future and the present is the Noble Truth of Suffering. This is certain and true, not false, not apart from reality, nor is it inverted; it has been thoroughly examined as certain and true. Whatever accords with such certainty and truth belongs to the noble ones, is known by the noble ones, penetrated by the noble ones, seen by the noble ones, and is the supreme right awakening of the noble ones. Therefore, it is called the Noble Truth of Suffering.

"What is the arising of craving, the Noble Truth of the Arising of Suffering? It means that sentient beings truly have craving for the six internal ayatanas: the eye, ear, nose, tongue, body, and mind ayatanas. If within them there is craving, defilement, contamination, or attachment, this is called arising.

"Venerable friends, a learned noble disciple knows: ‘I know this Dharma thus, see it thus, understand it thus, discern it thus, and perceive it thus: this is the arising of craving, the Noble Truth of the Arising of Suffering.’

"How does one know it thus? If a person craves a wife and children, male and female servants, attendants, relatives, fields and land, houses, shops and lodgings, capital and profits, and performs deeds accompanied by craving, defilement, contamination, and attachment, this is called arising. That person knows this arising of craving, the Noble Truth of the Arising of Suffering. So too with the external ayatanas, contact, feeling, perception, formations, and craving.

"Venerable friends, sentient beings truly have craving for the six dhatus: the earth, water, fire, air, space, and consciousness dhatus. If within them there is craving, defilement, contamination, or attachment, this is called arising.

Suffering in the past is the Noble Truth of Suffering; suffering in the future and the present is the Noble Truth of Suffering. This is certain and true, not false, not apart from reality, nor is it inverted; it has been thoroughly examined as certain and true. Whatever accords with such certainty and truth belongs to the noble ones, is known by the noble ones, penetrated by the noble ones, seen by the noble ones, and is the supreme right awakening of the noble ones.

Therefore, it is called the Noble Truth of Suffering.

"Venerable friends, what is the cessation of craving, the Noble Truth of the Cessation of Suffering? It means that sentient beings truly have craving for the six internal ayatanas: the eye, ear, nose, tongue, body, and mind ayatanas. When they are liberated, uncontaminated, unattached, have entirely abandoned it, are free from desire, have brought it to complete cessation, and are tranquil, this is called the cessation of suffering.

"Venerable friends, a learned noble disciple knows: ‘I know this Dharma thus, see it thus, understand it thus, discern it thus, and perceive it thus: this is the cessation of craving, the Noble Truth of the Cessation of Suffering.’

"How does one know it thus? If a person does not crave a wife and children, male and female servants, attendants, relatives, fields and land, houses, shops and lodgings, capital and profits, this is not the production of karma. If that person is liberated, uncontaminated, unattached, has entirely abandoned it, is free from desire, has brought it to complete cessation, and is tranquil, this is called the cessation of craving, the Noble Truth of the Cessation of Suffering. So too with the external ayatanas, contact, feeling, perception, volition, and craving.

"Venerable friends, sentient beings truly have craving for the six dhatus: the earth, water, fire, air, space, and consciousness dhatus. If a person is liberated, uncontaminated, unattached, has entirely abandoned it, is free from desire, has brought it to complete cessation, and is tranquil, this is called the cessation of craving, the Noble Truth of the Cessation of Suffering. Venerable friends, a learned noble disciple knows: ‘I know this Dharma thus, see it thus, understand it thus, discern it thus, and perceive it thus: this is the cessation of craving, the Noble Truth of the Cessation of Suffering.’

Therefore, it is called the cessation of craving, the Noble Truth of the Cessation of Suffering.

"Venerable friends, what is the Noble Truth of the Path leading to the cessation of suffering? It is right view, right intention^[20], right speech, right action, right livelihood, right effort^[21], right mindfulness, and right concentration.

"Venerable friends, what is right view? It is when a noble disciple contemplates suffering as suffering, arising as arising, cessation as cessation, and the path as the path; or examines his former deeds; or contemplates the formations; or sees the formations as perilous; or sees nirvana as tranquil. Or, when through contemplation free from attachment he observes the mind as completely liberated, there is discernment, comprehensive discernment, decisive discernment, discernment of the Dharma, understanding, comprehensive understanding, and clear, penetrating observation. This is right view^[23].

"Venerable friends, what is right intention? It is when a noble disciple contemplates suffering as suffering, arising as arising, cessation as cessation, and the path as the path; or examines his former deeds; or trains in contemplating the formations; or sees the formations as perilous; or sees nirvana as tranquil; or, when through contemplation free from attachment he observes the mind as completely liberated, there is examination, comprehensive examination, concordant examination, reflection upon what should be reflected upon, and aspiration toward what should be aspired to^[24]. This is right intention.

"Venerable friends, what is right speech? It is when a noble disciple contemplates suffering as suffering, arising as arising, cessation as cessation, and the path as the path; or examines his former deeds; or trains in contemplating the formations; or sees the formations as perilous; or sees nirvana as tranquil; or, when through contemplation free from attachment he observes the mind as completely liberated, then apart from the four wholesome verbal practices, all other evil verbal practices are shunned and eliminated: they are neither performed nor produced, neither accumulated nor brought together. This is right speech.

"Venerable friends, what is right action? It is when a noble disciple contemplates suffering as suffering, arising as arising, cessation as cessation, and the path as the path; or examines his former deeds; or trains in contemplating the formations; or sees the formations as perilous; or sees nirvana as tranquil; or, when through contemplation free from attachment he observes the mind as completely liberated, then apart from the three wholesome bodily practices, all other evil bodily practices are shunned and eliminated: they are neither performed nor produced, neither accumulated nor brought together. This is right action."

"Venerable friends, what is right livelihood? Here, a noble disciple contemplates suffering as suffering, its arising as its arising, its cessation as its cessation, and the path as the path; or examines his own former actions; or trains in contemplating formations; or sees formations as perilous; or sees nirvana as peaceful; or, through contemplation free from attachment, observes the mind as completely liberated. In this, he must not make unreasonable demands, nor, driven by excessive craving and knowing no contentment, practice various forms of deception, spells, and incantations in order to sustain himself through wrong livelihood.

He seeks clothing only in accordance with the true Dharma, not through what is contrary to the Dharma; likewise, he seeks food and bedding in accordance with the true Dharma, not through what is contrary to the Dharma. This is right livelihood.

"Venerable friends, what is right effort? Here, a noble disciple contemplates suffering as suffering, its arising as its arising, its cessation as its cessation, and the path as the path; or examines his own former actions; or trains in contemplating formations; or sees formations as perilous; or sees nirvana as peaceful; or, through contemplation free from attachment, observes the mind as completely liberated. In this, if he applies diligent effort, he is resolute and strives earnestly in his quest; he is capable of advancing toward the goal, remains wholly intent without relinquishing it, does not regress, and firmly subdues his own mind. This is right effort.

"Venerable friends, what is right mindfulness? Here, a noble disciple contemplates suffering as suffering, its arising as its arising, its cessation as its cessation, and the path as the path; or examines his own former actions; or trains in contemplating formations; or sees formations as perilous; or sees nirvana as peaceful; or, through contemplation free from attachment, observes the mind as completely liberated. In this, if the mind follows mindfulness, reflects upon liberating mindfulness^[25], contemplates, contemplates fully and pervasively, recollects continuously, and remains mindful without distraction, this is right mindfulness.

"Venerable friends, what is right concentration? Here, a noble disciple contemplates suffering as suffering, its arising as its arising, its cessation as its cessation, and the path as the path; or examines his own former actions; or trains in contemplating formations; or sees formations as perilous; or sees nirvana as peaceful; or, through contemplation free from attachment, observes the mind as completely liberated. In this, if the mind abides, abides in meditation, abides in conformity, is undisturbed, undispersed, and unified^[26], this is right concentration.

"Venerable friends, in the past it was the Noble Truth of the Path Leading to the Cessation of Suffering; in the future and the present it is the Noble Truth of the Path Leading to the Cessation of Suffering. This is certain and true, neither false nor removed from reality, nor is it inverted; it has been examined with certainty and truth. That which accords with such certainty and truth belongs to the noble ones, is known by the noble ones, penetrated by the noble ones, seen by the noble ones, and is the supreme right enlightenment of the noble ones. Therefore, it is called the Noble Truth of the Path Leading to the Cessation of Suffering."

Then he spoke this verse:

The Buddha fully comprehends all dharmas,

And sees immeasurable virtuous qualities;

The truths of suffering, arising, cessation, and the path,

He skillfully reveals and distinguishes.

The Venerable Śāriputra spoke thus. Having heard the Venerable Śāriputra’s teaching, the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Chinese edition, fascicle 7. As for a Pāli parallel, no exact equivalent has been found; A. IX. 13 Koṭihita and A. IV. 174 Koṭṭhika record discussions between Mahākoṭṭhika and Sāriputta whose contents are not entirely identical to this Chinese version.

^[02] Mahākoṭṭhila 大拘絺羅. Pāli: Mahākoṭṭhita, or Mahākoṭṭhika.

^[03] Unshakable purity 不壤淨. Pāli: avecca-pasāda; also called unwavering faith, unshakable faith, or realized purity: faith that cannot be shaken; lucid confidence. There are four kinds of unshakable faith (realized purity): faith in the Buddha, faith in the Dharma, faith in the Sangha, and faith in the noble precepts.

^[04] Nutriment 食. Pāli: āhāra. There are four kinds of nutriment; see the notes below.

^[05] Coarse or subtle morsel-nutriment 摶食粗細: food kneaded or rolled into a ball (following the custom of eating with the hands); material food, including hard and soft kinds—that is, solids and liquids. Pāli: kabaliṅkāro āhāro oḷāriko vā sukkumo.

^[06] Original Chinese: canh lạc thực 更樂食, or contact-nutriment: nutriment consisting of contact, referring to contact between a sense faculty and its object. Pāli: phasso āhāro.

^[07] Volitional nutriment 意思食, or nutriment of mental volition: nutriment consisting of conscious intention. Pāli: manosañcetanā-āhāro.

^[08] Consciousness-nutriment 識食: nutriment consisting of cognition and discrimination. Pāli: viññāṇaṃ āhāro.

^[09] Chinese: arising of nutriment 食集. Pāli: āhāra-samudaya, the arising or origin of nutriment.

^[10] Chinese: path to the cessation of nutriment 食滅道. Pāli: āhāra-nirodha-gāminipṭipadā, the practice leading to the cessation of nutriment.

^[11] The three influxes: the influx of sensual desire, the influx of existence, and the influx of ignorance 欲漏, 有漏, 無明漏. Pāli: kāma-āsavā, bhava-āsavā, avijjā-āsavā.

^[12] The three kinds of existence: sensual existence, form existence, and formless existence 欲有, 色有, 無色有. Pāli: kāma-bhava, rūpa-bhava, ārūpa-kāma.

^[13] Original Chinese: appropriation 受. Pāli: upādāna.

^[14] Chinese: the four appropriations 四受. The four appropriations, or four kinds of clinging: clinging to sensual desire 欲取, clinging to precepts (and prohibitions) 戒 (禁) 取, clinging to views 見取, and clinging to a doctrine of self 我 (語) 取. Pāli: cattārimāni upādānāni, kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādanaṃ attavādupādānaṃ.

^[15] The three cravings: craving for sensual desire, craving for form, and craving for the formless 欲愛, 色愛, 無色愛. Pāli: kāma-taṇhā, rūpa-taihā, arūpa-taṇhā.

^[16] Original Chinese: sensation 覺; Pāli: vedanā.

^[17] Chinese: three sensations, namely, the three feelings: painful feeling 苦受, pleasant feeling 樂受, and neither-painful-nor-pleasant feeling 不苦不樂受. Pāli: tisso vedanā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.

^[18] Chinese: contact 更樂. Pāli: phassa.

^[19] Chinese: three kinds of contact: pleasant contact 樂更樂, painful contact 苦更樂, and neither-pleasant-nor-painful contact 不樂不苦更樂.

^[20] Six sense bases 六處. Pāli: cha ayātana.

^[21] Name-and-form 名色. Pāli: nāma-rūpa.

^[22] The four non-material aggregates 四非色陰. Pāli: cattāro arūpakkhandhā, comprising feeling, perception, formations, and consciousness.

^[23] The four great elements 四大. Pāli: cattāro mahābhūtā.

^[24] Material form derived from the four great elements 四大造為色. Pāli: catumaṃ mahābhūtānaṃ upādāya rūpaṃ.

^[25] Consciousness 識. Pāli: viññāṇa.

^[26] Formations 行. Pāli: saṃkhāra.

^[27] The three formations: bodily formation 身行, verbal formation 口行, and mental formation 意行. Pāli: tayo saṃkhāra, kāyasaṃkhāro vacīsaṃkhāro cittasaṃkhāro.

^[01] The simile of the elephant’s footprint. Pāli parallel: M. 28 Mahāhatthipadopama-suttaṃ.

^[02] The Four Noble Truths 四聖諦. Pāli: cattāri ariyasaccāni.

^[03] The Noble Truth of Suffering 苦聖諦. Pāli: dukkhaṃ ariyasaccaṃ.

^[04] Chinese: the suffering of the five flourishing aggregates 五盛陰苦. Pāli: upādānakkihandhā dukkhā.

^[05] The four great elements 四大 and what is derived from the four great elements 四大道. Pāli: cattāri ca mahābhūtāni catunnañ ca mahā-bhuātānaṃ upādāya rūpaṃ.

^[06] The dhatus of earth, water, fire, and wind 地水火風界. Pāli: cattāro mahābhūtā: paṭhavīdhātu āpodhātu tejodhātu vāyodhātu.

^[07] The internal earth dhatu 內地界. Pāli: ajjhattikā paṭhavīdhātu.

^[08] Chinese: “Within the internal body, whatever is internally comprised, solid, abiding in the nature of solidity, and internally appropriated” 內身中, 在內所攝堅, 堅性住, 內之所受. Compare the Pāli: yaṃ ajjhattaṃ paccataṃ kakkhaḷaṃ kharigataṃ upādiṇṇaṃ, “whatever belongs to the internal body, is individual, coarse and hard, of a solid nature, and appropriated.”

^[09] Great, pure, and not repulsive 大, 淨, 不憎惡. “Great” because of its vast size or prevalence. It is called “pure” and “not repulsive” because it is not an object for contemplation of impurity.

^[10] Pāli: hoti... samayo yam bāhirā āpodhātu pakuppati, antarahitā tasmiṃ samaye bāhirā paṭhavīdhatu, there is a time when the external water element is disturbed (rages); at that time, the external earth element disappears.

^[11] Chinese: wondrous, cessation, quiescence, relinquishment, separation 妙息寂捨離, namely cessation, purity, wondrousness, and separation, the four aspects of the Truth of Cessation according to the Sarvāstivāda school; see Abhidharmakośa 23 (Taishō, p.119b).

^[12] Water element 水界. Pāli: āpodhātu.

^[13] Chinese: brain root 腦根 (referring to the spinal cord); Yuan–Ming edition: fatty eye 脂眼 (an eye containing fat, or the fat in the eye). No equivalent is found in the Pāli enumeration.

^[14] Pāli: hoti... samayo yam bāhirā āpodhātu pakuppati, sā gamaṃ pi vahati, nigamaṃ pi vahati, there is a time when the external water element is disturbed (rages), and it sweeps away villages and towns...

^[15] The nature of impermanence, the nature of exhaustion, the nature of decay, and the nature of change 無常法, 盡法, 衰法, 變易法. Pāli: aniccatā, khayadhammatā, vayadhammatā, vipariṇāmadhammatā, impermanence, the nature of exhaustion and cessation, the nature of dissolution, and the nature of change.

^[16] Chinese: appropriated by craving 愛所受. Pāli: taṇhupādiṇṇassa...

^[17] Chinese: this is self, this belongs to self, I belong to that 是我, 是我所, 我是彼所. Pāli: ahan ti vā maman ti vā asmī ti, “I, mine, I am.”

^[18] Chinese: or by means of a fire-drilling jewel 或以珠燧. Pāli: kukkuṭapattena pi nahārudaḍulena, with a chicken’s wing feather, or with a sinew cord.

^[19] Moving wind 行風. Sutra 162 says: rib wind. Dharmaskandha 21 (Taishō 26, p.503) says the same.

^[20] Knife wind 刀風, the wind at the time of death, searing like the cut of a knife.

^[21] Pāli: Yo paticcasamuppādani passati so dhamman passati, yo dhamman passati so paticcasamuppādani passati.

^[22] Cited as evidence in the Mahāvibhāṣā 12 (Taishō 27, p.58c): If the internal mind base is unimpaired, external dharmas are present, and the attention capable of producing consciousness properly arises, then mind-consciousness arises at that time.

^[01] Pāli parallel: M. 141, Saccavibhaṅga-suttaṃ. Separate translation, No. 32, The Sutra Spoken by the Buddha on the Four Truths, translated by An Shigao, Taishō 1, p.814b; No. 25 (27.1), Ekottarika Āgama 19, “Chapter on Equal Progress toward the Four Truths, Sutra No. 1,” Taishō 2, p.643a. For reference, see the Daśabhāṇavāra Vinaya 60, Taishō 23, p.445c; D.22, Mahā-satipaṭṭhāna-suttanta.

^[02] All Chinese editions state that the Buddha was at Śrāvastī. The corresponding Pāli text reads: Bārāṇasiyaṃ viharati Isipatane Migadāye, dwelling at Vārāṇasī, at Isipatana, in the Deer Park.

^[03] Rightly practicing the teaching of the Dharma 正行說法; No. 32: Truly and rightly teaching the Dharma

真正說法. The Pāli text reads: anuttaraṃ dhammacakkaṃ pavattitaṃ, the unsurpassed Wheel of Dharma was set in motion.

^[04] Chinese: extensive inclusion 廣攝, extensive contemplation 廣觀, analysis 分別, disclosure 發露, opening and uplifting 開仰, establishment 施設, manifestation 顯示, and orientation 趣向. Pāli: ācikkhanā (instruction), desanā (exposition), paññāpanā (establishment), paṭṭhapanā (setting forth), vivaraṇā (elucidation), vibhajanā (analysis), uttānīkammaṃ (making manifest).

^[05] The Pāli text: Bhikkhus, associate closely with Sāriputta and Moggallāna, who are wise bhikkhus...

^[06] In praising Venerable Sāriputta’s wisdom, this version and No. 32 are alike, differing only in their translated terminology. Of the ten kinds of wisdom enumerated here, the Pāli texts list only seven (see M. 111). The corresponding Pāli text does not separately praise Sāriputta as possessing ten kinds of wisdom. See note 24, Sutra 28.

^[07] Chinese: the supreme ultimate reality 最上真際. Pāli: uttamattha, the ultimate truth.

^[08] The Noble Truth of Suffering 苦聖帝, the Noble Truth of the Origin of Suffering 苦集聖帝, the Noble Truth of the Cessation of Suffering 苦滅聖帝, and the Noble Truth of the Path leading to the Cessation of Suffering 苦滅道聖帝. Pāli: dukkha ariyasacca, dukkhasamudaya ariyasacca, dukkhanirodha ariyasacca, dukkhanirodagāminiyā paṭipada ariyasacca.

^[09] Chinese: the five appropriated aggregates are suffering 五盛陰苦. Pāli: pañcupādānakkhandhā dukkhā.

^[10] That is, when one is born, one is born into a certain class of beings.

^[11] Chinese: birth 生, emergence 出, formation 成, and arising 興起. Pāli: jāti (birth), sañjāti (being born), okkanti (appearance), abhinibbatti (arising), khandhanānaṃ pātubhāvo (manifestation of the five aggregates). The Chinese version has eight sufferings; the Pāli version enumerates only five sufferings: jāti (birth), jarā (aging), maraṇaṃ (death), soka-parideva-dukkha-domanassupayāsā (sorrow, lamentation, pain, grief, and despair), picchaṃ na labhati (not obtaining what one seeks), saṅkhittena pañcupādānakkhandhā dukkhā (in brief, the five aggregates subject to clinging are suffering).

^[12] Chinese: bodily experience of suffering, experiencing, experiencing throughout; sensing, sensing throughout 身受苦受遍受覺遍覺. Cf. Dharmaskandha 6 (Taishō 26, p.480a): Receiving, accepting, and embracing the various forms of bodily suffering 領納攝受種種身苦事, receiving and embracing every different form of suffering.

^[13] Chinese: intense bodily heat, affliction, and the experience of sorrow and grief,... 身壯熱, 煩惱, 憂慼受.

^[14] Gathering together with those one hates. The Pāli version does not mention this.

^[15] The six internal sense bases 六內處. Pāli: cha ajjhattāyatana.

^[16] Chinese: contact, sensation, perception, volition, and craving 更樂覺想思愛.

^[17] The Pāli version does not mention this.

^[18] Pāli: picchaṃ na labhati.

^[19] Chinese: beings subject to birth 眾生生法. Pāli: jātidhammānaṃ sattānaṃ (...).

^[20] Original Chinese: right intention 正志.

^[21] Original Chinese: right effort 正方便.

^[22] Unattached mindfulness, contemplation, wholesome mental liberation 無著念觀善心解脫. Cf. Dharmaskandha 6 (Taishō 26, p.481c): Associated with undefiled attention (in the discernment of dharmas), (the discernment of dharmas) associated with undefiled attention.

^[23] Chinese: selection, comprehensive selection, decisive selection, selection of dharmas; seeing, comprehensive seeing, observation, illumination, and penetration 擇, 遍擇, 決擇, 擇法; 視, 遍視, 觀察明達. Cf. Dharmaskandha 6 (Taishō 26, p.481c): discernment (of dharmas), thorough discernment, most thorough discernment; understanding, comprehensive understanding, close understanding; acuity, penetration, careful examination, sagacity, awakening, clarity, and the practice of wisdom (於法) 簡擇, 極簡擇, 最極簡擇; 了, 遍了, 近了; 機黠, 通達, 審察, 聰叡, 覺明慧行.

^[24] Chinese: examination, comprehensive examination, conformable examination... worthy of mindfulness... worthy of aspiration 伺, 遍伺, 隨順伺… 可念… 可望. Cf. Dharmaskandha 6, cited above: Reflection... Seeking... Investigation... Causing the mind to turn toward dharmas with coarse activity 思惟… 尋求… 推覓… 令心於法粗動而轉.

^[25] Chinese: mindfulness turned away and not directed toward objects 背不向念; right mindfulness is related to the eight liberations, also called the eight releases.

^[26] Restraint and stilling 攝止; understood as one-pointedness of mind: mind and object are one.

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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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