中阿含經

10. THE CHAPTER ON FORESTS

107. THE DISCOURSE ON THE FOREST (I)^[1]

Thus have I heard.

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

At that time the Blessed One addressed the bhikkhus^[02]:

"A bhikkhu depends upon a certain forest as his dwelling place. He thinks: 'By depending upon this forest as my dwelling place, if mindfulness has not arisen, it will arise; if the mind has not attained concentration, it will attain concentration; if I have not attained liberation, I will attain liberation; if the defilements have not been completely extinguished, they will be completely extinguished; and if I have not realized the unsurpassed security of nirvana, I will realize nirvana. All the requisites needed by one who trains in the path—robes, blankets, drink, food, beds, medicines, and other necessities of life—can be sought and obtained easily, without difficulty.'

"Then that bhikkhu depends upon this forest as his dwelling place. After depending upon this forest as his dwelling place, if mindfulness has not arisen, it still does not arise; if his mind has not attained concentration, it still does not attain concentration; if he has not attained liberation, he still does not attain liberation; if his defilements have not been exhausted, they still are not completely eliminated; and if he has not realized unsurpassed nirvana, he still does not realize nirvana.

Yet all the requisites needed by one who trains in the path—robes, blankets, drink, food, beds, medicines, and other necessities of life—can be sought and obtained easily, without difficulty. That bhikkhu should contemplate thus: 'I did not leave the household life to train in the path for the sake of robes and blankets, nor for the sake of food and drink, beds, or medicines, nor for the sake of other necessities of life.

Yet by depending upon this forest as my dwelling place, if mindfulness has not arisen, it still does not arise; if my mind has not attained concentration, it still does not attain concentration; if I have not attained liberation, I still do not attain liberation; if my defilements have not been exhausted, they still are not completely eliminated; and if I have not realized the unsurpassed security of nirvana, I still do not realize nirvana.

However, all the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained easily, without difficulty.'

"Having contemplated in this way, that bhikkhu should abandon this forest and go elsewhere.

"A bhikkhu depends upon a certain forest^[03] as his dwelling place. He thinks: 'By depending upon this forest as my dwelling place, if mindfulness has not arisen, it will arise; if my mind has not attained concentration, it will attain concentration; if I have not attained liberation, I will attain liberation; if my defilements have not been exhausted, they will be completely eliminated; and if I have not realized the unsurpassed security of nirvana, I will realize nirvana. All the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained easily, without difficulty.'

"Then that bhikkhu depends upon this forest as his dwelling place. After depending upon the forest as his dwelling place, if mindfulness has not arisen, it then arises; if his mind has not attained concentration, it then attains concentration; if he has not attained liberation, he then attains liberation; if his defilements have not been exhausted, they are then completely eliminated; and if he has not realized the unsurpassed security of nirvana, he then realizes nirvana.

Yet all the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained only with great difficulty. That bhikkhu should contemplate thus: 'I did not leave the household life to train in the path for the sake of robes and blankets, nor for the sake of food and drink, beds, or medicines, nor for the sake of the necessities of life.

Rather, by depending upon this forest as my dwelling place, if mindfulness has not arisen, it then arises; if my mind has not attained concentration, it then attains concentration; if I have not attained liberation, I then attain liberation; if my defilements have not been exhausted, they are then completely eliminated; and if I have not realized the unsurpassed security of nirvana, I then realize nirvana. Yet all the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained only with great difficulty.'

"Having contemplated in this way, that bhikkhu should remain in this forest.

"A bhikkhu depends upon a certain forest as his dwelling place. He thinks: 'By depending upon this forest as my dwelling place, if mindfulness has not arisen, it will arise; if my mind has not attained concentration, it will attain concentration; if I have not attained liberation, I will attain liberation; if my defilements have not been exhausted, they will be completely eliminated; and if I have not realized the unsurpassed security of nirvana, I will realize nirvana. All the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained easily, without difficulty.'

"Then that bhikkhu depends upon this forest as his dwelling place. After depending upon this forest as his dwelling place, if mindfulness has not arisen, it still does not arise; if his mind has not become concentrated, it still does not become concentrated; if he has not attained liberation, he still does not attain liberation; if his defilements have not been exhausted, they still are not completely eliminated; and if he has not realized the unsurpassed security of nirvana, he still does not realize nirvana.

Moreover, all the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained only with great difficulty. That bhikkhu should contemplate thus: 'By depending upon this forest as my dwelling place, if mindfulness has not arisen, it still does not arise; if my mind has not become concentrated, it still does not become concentrated; if I have not attained liberation, I still do not attain liberation; if my defilements have not been exhausted, they still are not completely eliminated; and if I have not realized the unsurpassed security of nirvana, I still do not realize nirvana.

All the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained only with difficulty.'

"Having contemplated in this way, the bhikkhu should immediately abandon this forest and depart that very night, without bidding anyone farewell.

"A bhikkhu depends upon a certain forest as his dwelling place. He thinks: 'By depending upon this forest as my dwelling place, if mindfulness has not arisen, it then arises; if my mind has not attained concentration, it then attains concentration; if I have not attained liberation, I then attain liberation; if my defilements have not been exhausted, they are then completely eliminated; and if I have not realized the unsurpassed security of nirvana, I then realize nirvana. Moreover, all the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained easily, without difficulty.'

"Then that bhikkhu depends upon this forest as his dwelling place. After depending upon this forest as his dwelling place, if mindfulness has not arisen, it then arises; if his mind has not attained concentration, it then attains concentration; if he has not attained liberation, he then attains liberation; if his defilements have not been exhausted, they are then completely eliminated; and if he has not realized the unsurpassed security of nirvana, he then realizes nirvana.

All the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained easily, without difficulty. That bhikkhu should contemplate thus: 'By depending upon this forest as my dwelling place, if mindfulness has not arisen, it then arises; if my mind has not become concentrated, it then becomes concentrated; if I have not attained liberation, I then attain liberation; if my defilements have not been exhausted, they are then completely eliminated; and if I have not realized the unsurpassed security of nirvana, I then realize nirvana.

All the requisites needed by one who trains in the path—robes and blankets, food and drink, beds, medicines, and other necessities of life—can be sought and obtained easily, without difficulty.'

"Having contemplated in this way, the bhikkhu should depend upon this forest as his dwelling place for the rest of his life, until the end of his lifespan.

"Just as with these cases of depending upon a forest as one's dwelling place, so too is it with dwelling in a charnel ground, amid a village, or with another person."

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

Notes:

^[01] Chinese text, fascicle 27. Corresponds to Pāli M.17, Vanapatthasuttaṃ.

^[02] Pāli: vanapatthapariyāyaṃ dessāmi, “I shall teach the Discourse on Forest Groves.”

^[03] To another forest.
108. THE DISCOURSE ON THE FOREST (II)^[1]

Thus have I heard.

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

At that time, the Blessed One addressed the bhikshus:

“A bhikshu depends upon this forest for his dwelling. He thinks: ‘I depend upon this forest for my dwelling because my ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa^[02], and that purpose is fulfilled for me. All the requisites needed by one who trains in the Way—robes, food and drink, bedding, medicines, and other necessities of life—are easily obtained without difficulty.’

“Then that bhikshu depends upon this forest for his dwelling. After depending upon this forest for his dwelling, although his ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, that purpose is not fulfilled for him. Yet the requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are easily obtained without difficulty.

That bhikshu should contemplate thus: ‘I did not leave the household life to train in the Way for the sake of robes and coverings, food and drink, bedding, medicines, or other necessities of life. Rather, I depend upon this forest for my dwelling because my ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, but that purpose is not fulfilled for me. The requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are easily obtained without difficulty.’ Having contemplated thus, the bhikshu should abandon this forest and go elsewhere.

“A bhikshu depends upon a forest for his dwelling. He thinks: ‘I depend upon this forest for my dwelling because my ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, and that purpose is fulfilled for me. The requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are easily obtained without difficulty.’

“Then that bhikshu depends upon this forest for his dwelling. After depending upon this forest for his dwelling, his ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, and that purpose is fulfilled for him. Yet all the requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are obtained only with great difficulty.

That bhikshu should contemplate thus: ‘I did not leave the household life to train in the Way for the sake of robes and coverings, food and drink, bedding, medicines, or other necessities of life. Rather, I depend upon this forest for my dwelling because my ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, and that purpose is fulfilled for me. Yet all the requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are obtained only with great difficulty.’

“Having contemplated thus, the bhikshu should remain in this forest.

“A bhikshu depends upon a forest for his dwelling. He thinks: ‘I depend upon this forest for my dwelling because my ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, and that purpose is fulfilled for me. All the requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are easily obtained without difficulty.’

“Then he depends upon this forest for his dwelling. After depending upon this forest for his dwelling, although his ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, that purpose is not fulfilled for him. All the requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are obtained only with difficulty.

That bhikshu should contemplate thus: ‘I depend upon this forest for my dwelling because my ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, and that purpose is fulfilled for me. Yet all the requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are obtained only with great difficulty.’

“Having contemplated thus, the bhikshu should immediately abandon this forest in the middle of the night and depart without taking leave of anyone.

“A bhikshu depends upon a forest for his dwelling. He thinks: ‘I depend upon this forest for my dwelling because my ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, and that purpose is fulfilled for me. All the requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are easily obtained without difficulty.’

“Then that bhikshu depends upon this forest for his dwelling. After depending upon this forest for his dwelling, his ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, and that purpose is fulfilled for him. All the requisites needed by one who trains in the Way—robes and coverings, bedding, medicines, and other necessities of life—are easily obtained without difficulty.

That bhikshu should contemplate thus: ‘I depend upon this forest for my dwelling because my ideal in leaving the household life to train in the Way is to attain the purpose of a śramaṇa, and that purpose is fulfilled for me. All the requisites needed by one who trains in the Way—robes and coverings, food and drink, bedding, medicines, and other necessities of life—are easily obtained without difficulty.’

“Having contemplated thus, the bhikshu should depend upon this forest for his dwelling throughout his life, until his life comes to an end.”

As with the cases of depending upon a forest for one’s dwelling, so too is it with dwelling in a charnel ground or a village, or living with another person.

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

Notes:

^[01] The content continues the preceding discourse.

^[02] “The purpose of a śramaṇa” (娑門義) should be understood as the aim of a śramaṇa, or the benefit of being a śramaṇa.

109. THE DISCOURSE ON SELF-EXAMINATION OF THE MIND (I)^[1]

Thus have I heard.

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

At that time, the Blessed One addressed the bhikshus:

“If a bhikshu is not skilled in examining the minds of others, he should become skilled in examining his own mind. He should train in this way.

“What is meant by a bhikshu who is skilled in examining his own mind^[02]? If a bhikshu undertakes this examination, he will certainly obtain many benefits: ‘Have I attained inner serenity^[03] but not yet attained insight into phenomena through supreme wisdom^[04]? Have I attained insight into phenomena through supreme wisdom but not yet attained inner serenity? Have I attained neither inner serenity nor insight into phenomena through supreme wisdom? Have I attained both inner serenity and insight into phenomena through supreme wisdom?’

“If, after examining himself, a bhikshu knows: ‘I have attained inner serenity but have not yet attained insight into phenomena through supreme wisdom,’ then, having attained inner serenity, that bhikshu should seek insight into phenomena through supreme wisdom. He will thereafter attain both inner serenity and insight into phenomena through supreme wisdom.

“If, after examining himself, a bhikshu knows: ‘I have attained insight into phenomena through supreme wisdom but have not yet attained inner serenity,’ then, established in insight into phenomena through supreme wisdom, that bhikshu should seek inward stillness and serenity of mind. He will thereafter attain both insight into phenomena through supreme wisdom and inner serenity.

"If, after contemplating, a bhikkhu knows: ‘I have not yet attained inner serenity, nor have I attained the supreme wisdom of insight,’ then that bhikkhu has not yet attained this wholesome quality. Wishing to attain it, he should swiftly seek the means, training diligently, with right mindfulness, right knowledge, and patient endurance, not allowing himself to regress. It is just as when a person’s head or clothes are on fire: he must swiftly seek the means to save his head and his clothes.

So too, when a bhikkhu has not yet attained this wholesome quality, wishing to attain it, he should swiftly seek the means, training diligently, with right mindfulness and right knowledge, not allowing himself to regress. He will thereafter attain inner serenity and also attain the supreme wisdom of insight into phenomena.

"If, after contemplating his mind, a bhikkhu knows: ‘I have attained inner serenity and have also attained the supreme wisdom of insight into phenomena,’ then, having temporarily abided in this wholesome quality, that bhikkhu should aspire to personally realize the direct knowledge of the destruction of the taints^[05]. Why is this? I say: ‘Not every robe may be kept in one’s possession,’ yet I also say: ‘Every robe may be kept in one’s possession^[06].’

"What kind of robe do I say should not be kept in one’s possession? If keeping a robe causes unwholesome, evil qualities to increase and wholesome qualities to decline, I say that such a robe should not be kept.

"What kind of robe do I say may be kept in one’s possession? If keeping a robe causes wholesome qualities to increase and unwholesome, evil qualities to decline, I say that such a robe may be kept." As with robes, so too is it with food and drink, beds and seats, and villages.

"I say: ‘Not every person should be associated with,’ yet I also say: ‘Every person may be associated with^[07].’

"What kind of person do I say should not be associated with? If association with a person causes unwholesome, evil qualities to increase and wholesome qualities to decline, I teach that such a person should not be associated with.

"What kind of person do I say may be associated with? If association with a person causes wholesome qualities to increase and unwholesome, evil qualities to decline, I say that such a person may be associated with.

"He knows, as it truly is, the practice that should be cultivated, and he also knows, as it truly is, the practice that should not be cultivated^[08]. Having known, as they truly are, the practice that should be cultivated and the practice that should not be cultivated, he does not cultivate the practice that should not be cultivated, and he cultivates the practice that should be cultivated. Because he does not cultivate the practice that should not be cultivated and cultivates the practice that should be cultivated, wholesome qualities increase and unwholesome, evil qualities decline.

"Such a one is called a bhikkhu skilled in contemplating his own mind, one who knows his own mind well, who is skilled in taking up and skilled in relinquishing."

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

Notes:

^[01] Corresponds to Pāli A. 10.54, Samatha.

^[02] Skilled in contemplating one’s own mind 善 自 觀 心. Pāli: sacittapariyāyakusala.

^[03] Inner serenity 內 止; this refers to the Dharma method of serenity and insight. Pāli: ajjhattacetosamatha.

^[04] Supreme wisdom of insight into phenomena 最 上 慧 觀 法; serenity (samatha) has been attained, but insight (vipassana) has not yet been attained. Pāli: adhipaññā-dhammavipassana, contemplation of phenomena by means of higher wisdom.

^[05] Personal realization of the direct knowledge of the destruction of the taints 漏 盡 智 通 作 證. Pāli: āsavānaṃ khayāya yo karaṇīyo, striving to eradicate the taints completely.

^[06] Pāli: cīvarampāhaṃ bhikkhave duvidhena vadāmi sevitabbampi asevitabbampīti. That is, I say there are two kinds: those that should be used and those that should not be used.

^[07] Associating with every person 狎 習 一 切. Pāli: puggalampāham bhikkhave duvidhena vadāmi sevitabbampi asevitabbampī ti. Regarding persons, I say there are two kinds: those worthy of association and those unworthy of association.

^[08] Practices to be cultivated and practices not to be cultivated 習 法 不 可 習 法. Pāli: sevitabba, asevitabba: to be associated with and not to be associated with; to be used and not to be used; to be attended upon and not to be attended upon.

110. DISCOURSE ON CONTEMPLATING ONE’S OWN MIND (II)^[1]

Thus have I heard:

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

At that time the Blessed One addressed the bhikkhus:

"If a bhikkhu is not skilled in contemplating the minds of others, he should become skilled in contemplating his own mind. Thus should he train.

"How is a bhikkhu said to be skilled in contemplating his own mind? If a bhikkhu contemplates in this way, he will certainly obtain many benefits: ‘Do I habitually act with greed, or do I habitually act without greed^[02]? Do I habitually act with a mind of anger, or do I habitually act with a mind free from anger?

Do I habitually act under the fetter of sloth and torpor, or do I habitually act without the fetter of sloth and torpor? Do I habitually act with restlessness, remorse, and conceit, or do I habitually act without restlessness, remorse, and conceit? Do I habitually act with doubt, or do I habitually act without doubt?

Do I habitually engage in bodily contention^[03], or do I habitually refrain from bodily contention? Do I habitually act with a defiled mind, or do I habitually act with an undefiled mind? Do I habitually act with faith, or do I habitually act without faith?

Do I habitually act with diligence, or do I habitually act with indolence? Do I habitually act with mindfulness, or do I habitually act without mindfulness? Do I habitually act with a concentrated mind, or do I habitually act with an unconcentrated mind?

Do I habitually act with wrong wisdom, or do I habitually act without wrong wisdom?’

"If, upon contemplating, a bhikkhu knows: ‘I habitually act with greed, a mind of anger, the fetter of sloth and torpor, restlessness, remorse, conceit, doubt, bodily contention, a defiled mind, lack of faith, indolence, lack of mindfulness, an unconcentrated mind, and wrong wisdom,’ then, wishing to eliminate these unwholesome, evil qualities, that bhikkhu should swiftly seek the means, training diligently, with right mindfulness, right knowledge, and patient endurance, not allowing himself to regress.

"It is just as when a person’s head or clothes are on fire: he must swiftly seek the means to save his head and his clothes. So too, when a bhikkhu wishes to eliminate these unwholesome, evil qualities, he should swiftly seek the means, training diligently, with right mindfulness, right knowledge, and patient endurance, not allowing himself to regress.

"If, upon contemplating, a bhikkhu knows: ‘I habitually act without greed, with a mind free from anger, without the fetter of sloth and torpor, without restlessness, remorse, or conceit, without doubt, without bodily contention, with an undefiled mind, with faith, diligence, mindfulness, concentration, and without wrong wisdom,’ then, having abided in these wholesome qualities, that bhikkhu should aspire to personally realize the direct knowledge of the destruction of the taints.

"Why is this? I say: ‘Not every robe may be kept in one’s possession,’ yet I also say: ‘Every robe may be kept in one’s possession.’ What kind of robe do I say should not be kept? If keeping a robe causes unwholesome, evil qualities to increase in the mind and wholesome qualities to decline, I say that such a robe should not be kept. What kind of robe do I say may be kept? If keeping a robe causes wholesome qualities to increase and unwholesome, evil qualities to decline, I say that such a robe may be kept." As with robes, so too is it with food and drink, beds and seats, and villages.

"I say: ‘Not every person should be associated with,’ yet I also say: ‘Every person may be associated with.’ What kind of person do I say should not be associated with? If association with a person causes unwholesome, evil qualities to increase and wholesome qualities to decline, I say that such a person should not be associated with. What kind of person do I say may be associated with? If association with a person causes wholesome qualities to increase and unwholesome, evil qualities to decline, I say that such a person may be associated with."

"He knows as it truly is which Dharma should be practiced, and he also knows as it truly is which Dharma should not be practiced. Having known as it truly is which Dharma should be practiced and which Dharma should not be practiced, he does not practice the Dharma that should not be practiced, and immediately practices the Dharma that should be practiced. Having refrained from practicing the Dharma that should not be practiced and having practiced the Dharma that should be practiced, wholesome qualities increase in him, while evil and unwholesome qualities decline.

"Thus is a bhikkhu said to examine his own mind skillfully, to know his own mind skillfully, to take up skillfully, and to relinquish skillfully."

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

Notes:

^[01] Corresponds to Pāli, A. 10. 51 Sacitta.

^[02] Đa hành tăng tứ 多 行 增 伺. Pāli: abhijjahlū bahulaṃ viharāmi, do I dwell much in covetousness?

^[03] Thân tránh 身 諍. Pāli: sāraddhakāyo, rough and irascible conduct.

111. DISCOURSE ON ATTAINING THE HOLY LIFE^[1]

Thus have I heard:

At one time the Buddha was traveling in Kuru, residing at Kammāsadhamma, a town of the Kurus^[02].

At that time the Blessed One addressed the bhikkhus:

"I shall teach you the Dharma, sublime in the beginning, sublime in the middle, and sublime in the end, endowed with wording and meaning, complete and pure, revealing the holy life. It is called ‘Attaining the Holy Life’^[03] and can bring all the taints to complete cessation. Listen attentively and reflect well upon it."

The bhikkhus then respectfully received his instruction and waited to hear the teaching.

The Blessed One said:

"You should know the taints, the cause from which the taints arise, the result of the taints, the superior and inferior forms of the taints^[04], the complete cessation of the taints, and the path leading to the cessation of the taints.

"You should know feeling^[05], the cause from which feeling arises, the result of feeling, the superior and inferior forms of feeling, the complete cessation of feeling, and the path leading to the cessation of feeling.

"You should know perception, the cause from which perception arises, the result of perception, the superior and inferior forms of perception, the complete cessation of perception, and the path leading to the cessation of perception.

"You should know desire, the cause from which desire arises, the result of desire, the superior and inferior forms of desire, the complete cessation of desire, and the path leading to the cessation of desire.

"You should know karma, the cause from which karma arises, the result of karma, the superior and inferior forms of karma, the complete cessation of karma, and the path leading to the cessation of karma.

"You should know suffering, the cause from which suffering arises, the result of suffering, the superior and inferior forms of suffering, the complete cessation of suffering, and the path leading to the cessation of suffering.

"What does it mean to know the taints? It is to know that there are three taints: the taint of sensual desire, the taint of existence, and the taint of ignorance. This is to know the taints.

What does it mean to know the cause from which the taints arise? It is to know that the taints exist because of ignorance, with ignorance as their cause. This is to know the cause from which the taints arise.

What does it mean to know the result of the taints? It is to know that, bound by ignorance and permeated by the taints, one consequently receives a result and goes either to a good destination or to an evil destination. This is to know that the taints have results.

What does it mean to know the superior and inferior forms of the taints? It is to know that there are taints that lead to birth in hell, taints that lead to birth among animals, taints that lead to birth among hungry ghosts, taints that lead to birth in the heavenly realm, and taints that lead to birth in the human realm. This is to know the superior and inferior forms of the taints.

What does it mean to know the complete cessation of the taints? It is to know that when ignorance ceases, the taints consequently cease. This is to know the complete cessation of the taints.

What does it mean to know the path leading to the cessation of the taints? It is to know the Noble Eightfold Path, from right view through right concentration. This is to know the path leading to the cessation of the taints.

If a bhikkhu thus knows the taints, knows the cause from which the taints arise, knows the result of the taints, knows the superior and inferior forms of the taints, knows the complete cessation of the taints, and knows the path leading to the cessation of the taints, this is called attaining the holy life, whereby all taints can be brought to complete cessation.

"What does it mean to know feeling? It is to know that there are three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. This is to know feeling.

What does it mean to know the cause from which feeling arises? It is to know that feeling exists because of contact and arises from contact. This is to know the cause from which feeling arises.

What does it mean to know the result of feeling? It is to know craving; craving is the result of feeling. This is to know the result of feeling.

What does it mean to know the superior and inferior forms of feeling? When a bhikkhu experiences pleasant feeling, he knows that he is experiencing pleasant feeling; when he experiences painful feeling, he knows that he is experiencing painful feeling; when he experiences neither-painful-nor-pleasant feeling, he knows that he is experiencing neither-painful-nor-pleasant feeling. When the body experiences pleasant feeling, the body experiences painful feeling, or the body experiences neither-painful-nor-pleasant feeling; when the mind experiences pleasant feeling, the mind experiences painful feeling, or the mind experiences neither-painful-nor-pleasant feeling.

There is pleasant feeling while eating, painful feeling while eating, and neither-painful-nor-pleasant feeling while eating. There is pleasant feeling while not eating, painful feeling while not eating, and neither-painful-nor-pleasant feeling while not eating. There is pleasant feeling when desire is present, painful feeling when desire is present, and neither-painful-nor-pleasant feeling when desire is present.

There is pleasant feeling when desire is absent, painful feeling when desire is absent, and neither-painful-nor-pleasant feeling when desire is absent; one knows that there is neither-painful-nor-pleasant feeling when desire is absent. This is to know the superior and inferior forms of feeling. What does it mean to know the complete cessation of feeling?

It is to know that when contact ceases, feeling consequently ceases. This is to know the complete cessation of feeling. What does it mean to know the path leading to the cessation of feeling?

It is to know the Noble Eightfold Path, from right view through right concentration. This is to know the path leading to the cessation of feeling. If a bhikkhu thus knows feeling, knows the cause from which feeling arises, knows the result of feeling, knows the superior and inferior forms of feeling, knows the complete cessation of feeling, and knows the path leading to the cessation of feeling, this is called attaining the holy life, whereby all feelings can be brought to complete cessation.

"What does it mean to know perception? It is to know that there are four perceptions^[06]: when a bhikkhu has a limited perception, he knows it; when he has an exalted perception, he knows it; when he has an immeasurable perception, he knows it; and when he has a perception of the sphere of nothingness, he knows it. This is to know perception.

What does it mean to know the cause from which perception arises? It is to know that perception exists because of contact and arises from contact. This is to know the cause from which perception arises.

What does it mean to know the result of perception? It is to know verbal expression^[07]; one speaks in accordance with one’s perception^[08]. This is to know the result of perception.

What does it mean to know the superior and inferior forms of perception? It is to know that there is perception that perceives forms^[09], perception that perceives sounds, perception that perceives odors, perception that perceives flavors, and perception that perceives tangible objects. This is to know the superior and inferior forms of perception.

What does it mean to know the complete cessation of perception? It is to know that when contact ceases, perception consequently ceases. This is to know the complete cessation of perception.

What does it mean to know the path leading to the cessation of perception? It is to know the Noble Eightfold Path, from right view through right concentration. This is to know the path leading to the cessation of perception.

If a bhikkhu thus knows perception, knows the cause from which perception arises, knows the result of perception, knows the superior and inferior forms of perception, knows the complete cessation of perception, and knows the path leading to the cessation of perception, this is called attaining the holy life, whereby all perceptions can be brought to complete cessation."

"What does it mean to know sensual desire? One knows that sensual desire has five desirable qualities: they are lovable, delightful, beautiful, associated with desire, and highly pleasurable. What are the five?

Forms cognized by the eye, sounds cognized by the ear, odors cognized by the nose, flavors cognized by the tongue, and tangibles cognized by the body. Mental objects are cognized by the mind. What does it mean to know the cause from which sensual desire arises?

One knows that sensual desire arises from contact; because there is contact, there is sensual desire. This is to know the cause from which sensual desire arises. What does it mean to know the result of sensual desire?

According to the particular kind of sensual desire, one gives rise to fondness and delight, becomes attached, and abides therein. Through this cause and condition, one receives the corresponding result, arriving at a state of merit, a state devoid of merit, or an imperturbable state. This is to know the result of sensual desire.

What does it mean to know the distinctions among sensual desires? There is desire that craves forms^[10], desire that craves sounds, desire that craves odors, desire that craves flavors, and desire that craves tangibles. This is to know the distinctions among sensual desires.

What does it mean to know the complete cessation of sensual desire? One knows that when contact ceases, sensual desire immediately ceases. This is to know the complete cessation of sensual desire.

What does it mean to know the path leading to the cessation of sensual desire? One knows the Noble Eightfold Path, from right view through right concentration. This is to know the path leading to the cessation of sensual desire.

If a bhikkhu thus knows sensual desire, knows the cause from which sensual desire arises, knows its result, knows the distinctions among sensual desires, knows the complete cessation of sensual desire, and knows the path leading to its cessation, this is called attaining the holy life; he can bring all sensual desire to an end.

"What does it mean to know karma? One knows that there are two kinds of karma: volition as karma and karma performed after willing^[11]. This is to know karma.

What does it mean to know the cause from which karma arises? One knows that karma arises because of contact. This is to know the cause from which karma arises.

What does it mean to know the result of karma? One knows that black karma has a black result, white karma has a white result, black-and-white karma has a black-and-white result, while karma that is neither black nor white has no result and leads to the exhaustion of karma. This is to know that karma has results.

What does it mean to know the distinctions among kinds of karma? One knows that there is karma leading to birth in hell, karma leading to birth as an animal, karma leading to birth as a hungry ghost, karma leading to birth in a heavenly realm, and karma leading to birth in the human realm. This is to know the distinctions among kinds of karma.

What does it mean to know the complete cessation of karma? One knows that when contact ceases, karma immediately ceases. This is to know the complete cessation of karma.

What does it mean to know the path leading to the cessation of karma? One knows the Noble Eightfold Path, from right view through right concentration. This is to know the path leading to the cessation of karma.

If a bhikkhu thus knows karma, knows the cause from which karma arises, knows its result, knows the distinctions among kinds of karma, knows the complete cessation of karma, and knows the path leading to its cessation, this is called attaining the holy life; he can bring all karma to an end.

"What does it mean to know suffering? One knows the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of association with 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. This is to know suffering.

What does it mean to know the cause from which suffering arises? One knows that suffering arises from craving; because of craving, suffering arises. This is to know the cause from which suffering arises.

What does it mean to know the result of suffering? One knows that some suffering ceases somewhat slowly, some suffering ceases somewhat quickly, some suffering ceases very slowly, and some suffering ceases very quickly. This is to know the result of suffering.

What does it mean to know the distinctions among kinds of suffering? One knows that when an ignorant, foolish ordinary person, who is not learned, has not encountered a good spiritual friend, and is not trained in the noble Dharma, experiences an extremely painful bodily feeling—such acute suffering that his life seems about to end—he must seek someone outside himself to cure him. Or he may seek a śramaṇa or brahmin who retains a one-line spell, a spell of two, three, four, or many lines, or who retains a spell comprising one hundred lines of incantation, thinking, 'He will cure my suffering.' Thus suffering arises from seeking, and suffering arises from accumulation.

This is to know the distinctions among kinds of suffering. What does it mean to know the complete cessation of suffering? One knows that when craving ceases, suffering immediately ceases.

This is to know the complete cessation of suffering. What does it mean to know the path leading to the cessation of suffering? One knows the Noble Eightfold Path, from right view through right concentration.

This is to know the path leading to the cessation of suffering. If a bhikkhu thus knows suffering, knows the cause from which suffering arises, knows its result, knows the distinctions among kinds of suffering, knows the complete cessation of suffering, and knows the path leading to its cessation, this is called attaining the holy life; he can bring all suffering to an end."

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

Notes:

^[01] Corresponds to Pāli A.6.63, Nibbedhika-sutta. Separate Chinese translation, No. 57.

^[02] Kiếm-ma-sắt-đàm Câu-lâu. Pāli: Kammāsadhammaṃ nāma kurūnaṃ nigamo, in the town of Kammāsadhamma of the Kuru people. See note 3 to discourse No. 10.

^[03] Attaining the holy life 達 梵 行. Pāli: nibbedhikapaiyāya, the Dharma approach of decisive discernment.

^[04] The aspects of the matter: that from which it arises 所 因 生, its result 有 報, and its distinctions 勝 如. Pāli: nidānasambhava (cause of arising), vemattatā (differentiating characteristic), vipāka (result).

^[05] Feeling 覺. Pāli: vedanā.

^[06] The Pāli version has six perceptions: rūpasaññā, perception of form, through dhammasaññā, perception of mental objects.

^[07] Speech 說. Pāli: Katamo saññānaṃ vipāko? vohāraveppako: What is the result (maturation) of perceptions? Their result is conventional language.

^[08] One speaks according to one's perception 隨 其 想 便 說. Pāli: yathā yathā naṃ saṃjānāti tathā tathā voharati evaṃ saññī ahosin ti: however one perceives that object, one speaks of it accordingly, saying, "I had such a perception (such an impression)."

^[09] Pāli: aññā saññā rūpesu, perception of forms is one thing, through aññā saññā dhammesu, perception of mental objects is another.

^[10] There is desire that desires form 有 欲 欲 色. Pāli: añño kāmo rūpesu, desire for forms is one thing, ... through añño kāmo phoṭṭhabbesu, desire for tangibles is another.

^[11] Volitional karma and karma after willing 思 業 已 思 業. Pāli: cetanaṃ kamamṃ... cetayitvā kamaṃ katori kāyena vācāya manasā: karma that is willed, and karma performed by body, speech, and mind after willing.

112. THE DISCOURSE AT A-NÔ-BA^[1]

Thus have I heard:

At one time the Buddha was traveling among the Bạt-kì^[02], staying in the Bạt-kì town of A-nô-ba^[03].

Then, in the late afternoon, the Blessed One rose from his quiet meditation, came out of his chamber, and said:

"Ānanda, let you and me go to the A-di-la-hòa-đế River^[04] to bathe."

Venerable Ānanda said:

"Yes, indeed."

The Blessed One and Venerable Ānanda then went to the A-di-la-hòa-đế River, removed their robes on the riverbank, and entered the water to bathe. After bathing, they came ashore, dried themselves, and put on their robes. Venerable Ānanda then held a fan and fanned the Buddha. The Blessed One turned around and asked:

"Ānanda, because of his heedlessness, Devadatta will fall into exceedingly grievous misery. He will assuredly go to an evil destination, be born in hell, remain there for an entire eon, and be beyond rescue. Ānanda, have you heard the bhikkhus say that I have declared Devadatta assuredly destined for an evil destination, to be born in hell, remain there for an entire eon, and be beyond rescue?"

Venerable Ānanda replied:

"Indeed. At that time, a certain bhikkhu said to me, 'Venerable Ānanda, was it because the Blessed One clearly knew Devadatta's mind through the knowledge of others' minds that he declared Devadatta^[05] assuredly destined for an evil destination, to be born in hell, remain there for an entire eon, and be beyond rescue?^[06]'"

The Blessed One said:

"Ananda, whether that bhikkhu is young, middle-aged, elderly, or still in his youth, he does not understand^[07]. Why is that? Although the Tathagata has made a definitive declaration, that person still harbors doubt.

Ananda, among devas, Maras, Brahmas, ascetics, brahmins, or anyone else in this world, from human beings to devas, I see none concerning whom I have made so decisive a declaration as I have concerning Devadatta. Why is that? Ananda, I have determined that Devadatta will certainly go to an evil destination, be reborn in hell, remain there for an entire kalpa, and be beyond rescue.

Ananda, if I saw in Devadatta even a hair's breadth of a pure and wholesome quality, I would not have determined that Devadatta will certainly go to an evil destination, be reborn in hell, remain there for an entire kalpa, and be beyond rescue. Ananda, because I do not see in Devadatta even a hair's breadth of a pure and wholesome quality, I have determined that Devadatta will certainly go to an evil destination, be reborn in hell, remain there for an entire kalpa, and be beyond rescue.

"Ananda, suppose that not far from a certain village there were a deep and broad cesspit, and a person fell into it and sank to the very bottom. Another person came along and saw him. Arousing great loving-kindness and great compassion, wishing him benefit and well-being, safety and happiness, that person looked all around and said, 'Is there any place on this person, even so much as a hair of his head or body, that is not smeared with filth, which I might grasp and pull him out?' He examined the person's entire body but could not find even a hair of his head or body that was not smeared with filth and that he could grasp with his hand to pull him out.

So too, Ananda, if I saw in Devadatta even a hair's breadth of a pure and wholesome quality, I would not have definitively declared that Devadatta will certainly go to an evil destination, be reborn in hell, remain there for an entire kalpa, and be beyond rescue. Ananda, because I do not see in Devadatta even a hair's breadth of a pure and wholesome quality, I have definitively declared that Devadatta will certainly go to an evil destination, be reborn in hell, remain there for an entire kalpa, and be beyond rescue.

At that time, the Venerable Ananda wept, wiping away his tears with his hand^[08], and said:

"Venerable Blessed One! It is truly marvelous! It is truly extraordinary! The Blessed One has definitively declared: 'Devadatta will certainly go to an evil destination, be reborn in hell, remain there for an entire kalpa, and be beyond rescue.'"

"So it is, Ananda! So it is, Ananda! I have determined that Devadatta will certainly go to an evil destination, be reborn in hell, remain there for an entire kalpa, and be beyond rescue. Ananda, if the Tathagata were to teach you the analysis of the Great Person's Knowledge of Faculties^[09], you would certainly acquire supreme faith in the Tathagata and always rejoice."

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

"Blessed One, now is indeed the proper time! Well-Gone One, now is indeed the proper time! May the Blessed One teach the bhikkhus the analysis of the Great Person's Knowledge of Faculties. Having heard the Blessed One teach it, the bhikkhus will receive and retain it well."

The Blessed One said:

"Ananda, listen closely and reflect well upon it. I shall now teach you the analysis of the Great Person's Knowledge of Faculties."

The Venerable Ananda respectfully accepted the instruction and waited to hear.

The Blessed One said:

"Ananda, with the knowledge of others' minds, the Tathagata observes the mind of another person and knows that this person possesses wholesome qualities and also possesses unwholesome qualities. Later, with the knowledge of others' minds, the Tathagata again observes this person's mind and knows that this person has extinguished wholesome qualities and given rise to unwholesome qualities. Although this person has extinguished wholesome qualities and given rise to unwholesome qualities, a wholesome root still remains and has not been completely severed. From that wholesome root, wholesome qualities will arise again. Thus, this person attains purity.

"Ananda, it is like the early morning when the sun has just appeared: darkness ceases and light arises. Ananda, what do you think? As the sun rises gradually until the midday meal, has darkness ceased and light arisen?"

The Venerable Ananda replied:

"Yes, Blessed One."

"So too, Ananda, with the knowledge of others' minds, the Tathagata observes the mind of another person and knows that this person possesses wholesome qualities and also possesses unwholesome qualities. Later, with the knowledge of others' minds, the Tathagata again observes this person's mind and knows that this person has extinguished wholesome qualities and given rise to unwholesome qualities. Although this person has extinguished wholesome qualities and given rise to unwholesome qualities, a wholesome root still remains and has not been completely severed. From that wholesome root, wholesome qualities will arise again. Thus, this person attains purity.

"Ananda, suppose a grain seed is sound, unbroken, unspoiled, unsplit, and undamaged by wind or sun, and has been carefully stored away during the autumn. If a skilled householder prepares a good plot of land, sows the seed in it, and rain falls at the proper time, then, Ananda, what do you think? Would that seed gradually grow?"

The Venerable Ananda replied:

"Blessed One, it would."

"So too, Ananda, with the knowledge of others' minds, the Tathagata observes the mind of another person and knows that this person possesses wholesome qualities and also possesses unwholesome qualities. Later, with the knowledge of others' minds, the Tathagata again observes this person's mind and knows that this person has extinguished wholesome qualities and given rise to unwholesome qualities. Although this person has extinguished wholesome qualities and given rise to unwholesome qualities, a wholesome root still remains and has not been completely severed.

From that wholesome root, wholesome qualities will arise again. Thus, this person attains purity. Ananda, this is called the Tathagata's Great Person's Knowledge of Faculties.

In this way, the Tathagata rightly understands the roots of all qualities.

"Furthermore, Ananda, with the knowledge of others' minds, the Tathagata observes the mind of another person and knows that this person possesses wholesome qualities and also possesses unwholesome qualities. Later, with the knowledge of others' minds, the Tathagata again observes this person's mind and knows that this person has extinguished wholesome qualities and given rise to unwholesome qualities. A wholesome root still remains and has not yet been completely severed, but it will certainly be severed in time. Thus, this person proceeds toward decline^[10].

"Ananda, it is like the time from late afternoon until sunset, when light ceases and darkness arises. Ananda, what do you think? After the sun has set, has light ceased and darkness arisen?"

The Venerable Ananda replied:

"Yes, Blessed One."

"So too, Ananda, with the knowledge of others' minds, the Tathagata observes the mind of another person and knows that this person possesses wholesome qualities and also possesses unwholesome qualities. Later, with the knowledge of others' minds, the Tathagata again observes this person's mind and knows that this person has extinguished wholesome qualities and given rise to unwholesome qualities. Although this person has extinguished wholesome qualities and given rise to unwholesome qualities, a wholesome root still remains and has not yet been completely severed, but it will certainly be severed in time. Thus, this person proceeds toward decline."

"Ananda, suppose a grain seed is sound, unbroken, unspoiled, unsplit, and undamaged by wind or sun, and has been carefully stored away when autumn arrives. If that skilled householder prepares a good field and sows the seed in it, but rain does not fall at the proper time, then, Ananda, what do you think? Would that seed gradually grow?"

The Venerable Ananda replied:

"Blessed One, it would not."

“So too, Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind and knows that this person possesses wholesome qualities and also possesses unwholesome qualities. Later, the Tathagata again uses the knowledge of others’ minds to observe this person’s mind and knows that this person has extinguished wholesome qualities and given rise to unwholesome qualities. Although this person has extinguished wholesome qualities and given rise to unwholesome qualities, a remnant of the wholesome root remains and has not yet been completely severed, but it will certainly be severed. Thus, this person proceeds toward decline.

“Ananda, this is called the Tathagata’s knowledge of the faculties of persons of great stature. Thus does the Tathagata rightly understand the roots of all phenomena.

“Furthermore, Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind. I do not see in this person even the slightest pure quality, not even as much as a single hair. This person possesses only evil, unwholesome, and defiled qualities, which serve as the root of future existence, bring affliction and torment, yield painful results, and are the causes of birth, aging, illness, and death. Thus, when this person’s body breaks up and life ends, that person will certainly proceed to an evil destination and be born in hell.

“Ananda, suppose a seed is not spoiled, broken, decayed, or damaged by wind and sun, but during autumn is not properly stored away. If that householder is not a skilled farmer, does not cultivate the land well, sows the seed, and rain does not fall at the proper time, then what do you think, Ananda? Could the grain seed gradually grow?”

Venerable Ananda replied:

“No, Blessed One.”

“So too, Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind. I do not see in this person even the slightest pure quality, not even as much as a single hair. This person is utterly filled with evil and unwholesome qualities, which are defiled, serve as the root of future existence, bring affliction and torment, yield painful results, and are the causes of birth, aging, illness, and death. Thus, when this person’s body breaks up and life ends, that person will certainly proceed to an evil destination and be born in hell. Ananda, this is called the Tathagata’s knowledge of the faculties of persons of great stature. Thus does the Tathagata rightly understand the roots of all phenomena.”

Then Venerable Ananda joined his palms, faced the Buddha, and said:

“Blessed One, the Blessed One has taught concerning these three kinds of persons. Could the Blessed One please teach concerning three other kinds of persons as well?”

The Blessed One said:

“I can do so. Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind and knows that this person possesses unwholesome qualities and also possesses wholesome qualities. Later, the Tathagata again uses the knowledge of others’ minds to observe this person’s mind and knows that this person has extinguished unwholesome qualities and given rise to wholesome qualities. Although this person has extinguished unwholesome qualities and given rise to wholesome qualities, a remnant of the unwholesome root remains and has not yet been completely severed. From this unwholesome root, unwholesome qualities will arise again. Thus, this person proceeds toward decline.

“Ananda, suppose a fire is kindled and at first has only a single flame. Someone adds dry grass to it and then piles dry wood upon it. What do you think, Ananda? Would that flame blaze ever more fiercely?”

Venerable Ananda replied:

“Indeed it would, Blessed One.”

“So too, Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind and knows that this person possesses unwholesome qualities and also possesses wholesome qualities. Later, the Tathagata again uses the knowledge of others’ minds to observe this person’s mind and knows that this person has extinguished unwholesome qualities and given rise to wholesome qualities. Although this person has extinguished unwholesome qualities and given rise to wholesome qualities, a remnant of the unwholesome root remains and has not yet been completely severed. From that unwholesome root, unwholesome qualities will arise again. Thus, this person proceeds toward decline.

“Ananda, this is called the Tathagata’s knowledge of the faculties of persons of great stature. Thus does the Tathagata rightly understand the roots of all phenomena.

“Furthermore, Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind and knows that this person possesses unwholesome qualities and also possesses wholesome qualities. Later, the Tathagata again uses the knowledge of others’ minds to observe this person’s mind and knows that this person has extinguished unwholesome qualities and given rise to wholesome qualities. Although this person has extinguished unwholesome qualities and given rise to wholesome qualities, a remnant of the unwholesome root remains and has not yet been completely severed, but it will certainly be severed. Thus, this person attains purity.

“Ananda, suppose a fire is kindled and at first has only a single flame. Someone places the brightly burning firebrand on bare ground or upon a rock. What do you think, Ananda? Would that flame blaze ever more fiercely?”

Venerable Ananda replied:

“It could not, Blessed One.”

“So too, Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind and knows that this person possesses unwholesome qualities and also possesses wholesome qualities. Later, the Tathagata again uses the knowledge of others’ minds to observe this person’s mind and knows that this person has extinguished unwholesome qualities and given rise to wholesome qualities. Although this person has extinguished unwholesome qualities and given rise to wholesome qualities, a remnant of the unwholesome root remains and has not yet been completely severed, but it will certainly be severed. Thus, this person attains purity.

“Ananda, this is called the Tathagata’s knowledge of the faculties of persons of great stature. Thus does the Tathagata rightly understand the roots of all phenomena.

“Furthermore, Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind. I do not see in this person even the slightest dark karma, not even as much as a single hair. This person is utterly filled only with wholesome qualities, accompanied by happiness, yielding happy results, and will certainly be born in a happy destination and attain longevity. Thus, this person will certainly realize nirvana in this very life.

“Ananda, suppose the ashes of a fire have long been extinguished and have grown cold. Someone adds abundant dry grass and then piles dry wood upon them. What do you think, Ananda? Could those cold embers burst into flame?”

Venerable Ananda replied:

“They could not, Blessed One.”

“So too, Ananda, the Tathagata, using the knowledge of others’ minds, observes another person’s mind. I do not see in this person even the slightest dark karma, not even as much as a single hair. This person is utterly filled only with wholesome qualities, accompanied by happiness, yielding happy results, and will certainly be born in a happy destination and attain longevity. Thus, this person will certainly realize nirvana in this very life. Ananda, this is called the Tathagata’s knowledge of the faculties of persons of great stature. Thus does the Tathagata rightly understand the roots of all phenomena.

“Ananda, of the three kinds of persons discussed earlier, the first attains purity, the second proceeds toward decline, and the third, when the body breaks up and life ends, will certainly proceed to an evil destination and be born in hell.

“Of the three kinds of persons I discussed afterward, the first proceeds toward decline, the second attains purity, and the third realizes nirvana in this very life.

“Ananda, I have taught you the knowledge of the faculties of persons of great stature. What a revered teacher should do out of love for his disciples, moved by great loving-kindness and great compassion, desiring their benefit and welfare, security and happiness, I have done. You too must now practice for yourselves. Go to an empty forest in the mountains, beneath a tree, or to some quiet place, and meditate and contemplate in stillness. Do not be heedless. Be diligent and strive energetically, lest you later have cause for regret. This is my instruction! This is my exhortation!”

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

Notes:

^[01] Corresponds to Pāli A.6.62 Udaka (Purisindriyañāṇa-sutta). Alternate translation: No. 58.

^[02] Bạt-kì-sấu 跋 耆 瘦. Pāli: Vajjīsu, among the Vajji people.

^[03] A-nô-ba 阿 奴 波; this place-name remains unidentified. In the Pāli version, the Buddha was at Daṇḍakappa, a village of the Kosala people.

^[04] A-di-la-hòa-đế 阿 夷 邏 和 帝. Pāli: Aciravatī; Venerable Ananda and a large number of bhikkhus from the village of Daṇḍakappa went to bathe here.

^[05] Đề-bà-đạt-đa 提 婆 達 多, the bhikkhu who opposed the Buddha. Pāli: Devadatta.

^[06] According to the Pāli version, this bhikkhu wondered whether the Buddha knew this by himself or had been informed by the devas.

^[07] Chinese: niên thiếu bất tự tri 年 少 不 自 知. Pāli: bālo avyatto, foolish and knowing nothing. Bāla means a child and also means foolish; hence the Chinese rendering niên thiếu, “young” (?).

^[08] Perhaps because Devadatta and he were paternal first cousins.

^[09] Knowledge of the faculties of persons 大 人 根 智. Pāli: purisindriyaññāṇa.

^[10] Qualities leading to decline 衰 退 法. Pāli: parihāna-dhamma.