中阿含經
Chinese title:中阿含經
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16. THE GREAT CHAPTER
(Latter Part)
200. THE DISCOURSE TO A-LÊ-TRA[1]
Thus have I heard:
At one time the Buddha was traveling in the land of Śrāvastī, dwelling in Jeta Grove, Anāthapiṇḍika’s Park.
At that time the bhikkhu A-lê-tra [02], formerly a member of the Già-đà-bà-lê [03] people, gave rise to this pernicious view: “I understand the Dharma taught by the Blessed One thus: ‘The practice of sensual desire is not an obstruction.’”[04]
When the bhikkhus heard this, they went to the bhikkhu A-lê-tra and asked:
“Venerable A-lê-tra, did you truly say: ‘I understand the Dharma taught by the Blessed One thus: “The practice of sensual desire is not an obstruction”’?”
A-lê-tra then replied:
“Venerable friends, I truly understand the Dharma taught by the Blessed One thus: ‘The practice of sensual desire is not an obstruction.’”
The bhikkhus reproved A-lê-tra, saying:
“Do not speak in this way; do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One. The Blessed One did not say this. A-lê-tra, sensual desire is an obstruction. The Blessed One has explained by countless means that sensual desire is an obstruction. A-lê-tra, you should abandon this pernicious view.”
Although reproved by the bhikkhus, the bhikkhu A-lê-tra continued to cling to his pernicious view and firmly declared, “This alone is true; all else is false.” He repeated this three times.
Unable to persuade the bhikkhu A-lê-tra to abandon that pernicious view, the bhikkhus rose and departed. They went to the Buddha, bowed their heads at his feet, sat to one side, and said:
“Blessed One, the bhikkhu A-lê-tra has given rise to this pernicious view: ‘I understand the Dharma taught by the Blessed One thus: “The practice of sensual desire is not an obstruction.”’ Blessed One, when we heard this, we went to the bhikkhu A-lê-tra and asked: ‘A-lê-tra, did you truly say: “I understand the Dharma taught by the Blessed One thus: ‘The practice of sensual desire is not an obstruction’”?’ The bhikkhu A-lê-tra replied to us: ‘Venerable friends, I truly understand the Dharma taught by the Blessed One thus: “The practice of sensual desire is not an obstruction.”’ Blessed One, we reproved him, saying: ‘A-lê-tra, do not speak in this way; do not misrepresent the Blessed One.
It is not good to misrepresent the Blessed One. The Blessed One did not say this. A-lê-tra, sensual desire is an obstruction.
The Blessed One has explained by countless means that sensual desire is an obstruction. A-lê-tra, you should abandon this pernicious view.’ Although we reproved him, the bhikkhu A-lê-tra continued to cling to his pernicious view and firmly declared, ‘This alone is true; all else is false.’ He repeated this three times. Blessed One, unable to persuade the bhikkhu A-lê-tra to abandon that pernicious view, we rose and departed.”
Having heard this, the Blessed One told a bhikkhu:
“Go to the bhikkhu A-lê-tra and say to him: ‘The Blessed One summons you.’”
The bhikkhu obeyed the Blessed One, rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, and departed. When he reached the bhikkhu A-lê-tra, he said:
“The Blessed One summons you.”
The bhikkhu A-lê-tra then went to the Buddha, bowed at his feet, and sat to one side. The Blessed One said:
“A-lê-tra, did you truly say: ‘I understand the Dharma taught by the Blessed One thus: “The practice of sensual desire is not an obstruction”’?”
A-lê-tra replied:
“Blessed One, I truly understand the Dharma taught by the Blessed One thus: ‘The practice of sensual desire is not an obstruction.’”
The Blessed One reproved him:
“A-lê-tra, how could you understand that I taught the Dharma in this way? From whose lips did you hear that I taught the Dharma in this way? Foolish man, have I not taught something qualified, while you have stated it without qualification? When you heard the bhikkhus reproving you, you should have answered in accordance with the Dharma. Now let me question the bhikkhus.”
Thereupon, the Blessed One asked the bhikkhus:
“Do you also understand that I teach the Dharma thus: ‘The practice of sensual desire is not an obstruction’?”
The bhikkhus replied:
“No, Blessed One.”
The Blessed One asked:
“How do you understand the Dharma I teach?”
The bhikkhus replied:
“Blessed One, we understand the Dharma taught by the Blessed One thus: ‘Sensual desires are obstructions; the Blessed One says that sensual desires are obstructions. Sensual desires are like a dry skeleton; the Blessed One says that sensual desires are like a dry skeleton. Sensual desires are like a piece of meat; the Blessed One says that sensual desires are like a piece of meat.
Sensual desires are like a bundle of torches; the Blessed One says that sensual desires are like a torch held in the hand. Sensual desires are like a pit of fire; the Blessed One says that sensual desires are like a pit of fire. Sensual desires are like a venomous snake; the Blessed One says that sensual desires are like a venomous snake.
Sensual desires are like a dream; the Blessed One says that sensual desires are like a dream. Sensual desires are like borrowed goods; the Blessed One says that sensual desires are like borrowed goods. Sensual desires are like fruit; the Blessed One says that sensual desires are like fruit.’[05] This is how we understand the Dharma taught by the Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! Bhikkhus, you understand the Dharma I teach in this way.
Why is that? Because I also say: ‘Sensual desires are obstructions; I say that sensual desires are obstructions. Sensual desires are like a dry skeleton; I say that sensual desires are like a dry skeleton.
Sensual desires are like a piece of meat; I say that sensual desires are like a piece of meat. Sensual desires are like a bundle of torches; I say that sensual desires are like a torch held in the hand. Sensual desires are like a pit of fire; I say that sensual desires are like a pit of fire.
Sensual desires are like a venomous snake; I say that sensual desires are like a venomous snake. Sensual desires are like a dream; I say that sensual desires are like a dream. Sensual desires are like borrowed goods; I say that sensual desires are like borrowed goods.
Sensual desires are like fruit; I say that sensual desires are like fruit.’”
The Blessed One again praised them:
“Excellent! Excellent! Bhikkhus, you understand the Dharma I teach in this way. But this foolish A-lê-tra has received and comprehended the meaning and wording in a distorted manner. Because he received and comprehended the meaning and wording in a distorted manner, he misrepresented me and brought harm upon himself. There is an offense and there is guilt. This is something in which wise practitioners of the holy life take no delight, and it is a grave offense.[06] Foolish man, do you recognize this evil and unwholesome state?”
At that time, having been reproved to his face by the Blessed One, the bhikkhu A-lê-tra became distressed at heart. He lowered his head and remained silent, with no words in his defense, his thoughts confused.
Then, after reproving the bhikkhu A-lê-tra to his face, the Blessed One said to the bhikkhus:
“If the meaning of a Dharma I have taught is fully and thoroughly understood, you should retain it accordingly. If the meaning of a Dharma I have taught is not fully and thoroughly understood, you should question me again or ask wise practitioners of the holy life. Why is that?
Some foolish people remember and understand the wording and meaning in a distorted manner. Because their own understanding and recollection are distorted, they come to know those teachings in such and such a way—namely, discourses, songs, expositions, verses, accounts of causes and conditions, compilations, accounts of past events, sayings beginning ‘Thus it was said,’ birth stories, extensive explanations, teachings on unprecedented things, and explanations of meaning.[07] They learn these meanings for the sake of disputation, not for the sake of liberation.
Because they learn these teachings for that purpose, they do not attain their meaning, but merely reap suffering in vain and bring affliction upon themselves. Why is that? Because their recollection and understanding of the Dharma are distorted.”
"It is just as when a person, wishing to catch a snake, sets out in search of one. While searching for a snake, he enters a wilderness and sees a very large snake. He immediately steps forward and grasps the snake by the back with his hand.
The snake raises its head and turns back, biting him on the hand, the foot, or some other limb. Although he undertook the task of searching for and catching a snake, he does not achieve his purpose, but merely incurs suffering and fruitless toil, bringing affliction upon himself. Why is this?
Because he does not clearly understand the method of catching a snake. In the same way, there may be foolish people who retain and understand the words and meanings perversely. Because they themselves understand and retain them perversely, they learn this or that teaching—namely, discourses, songs, expositions, verses, accounts of causes and conditions, compilations, accounts of former events, accounts of past lives, birth stories, extensive explanations, unprecedented teachings, and explanations of meaning.
They learn these meanings for the sake of disputation, not for the sake of liberation. Because they learn these teachings for that purpose, they do not attain their meaning, but merely incur suffering and fruitless toil, bringing affliction upon themselves. Why is this?
Because they retain and understand the Dharma perversely.
"Or there may be a good son of a noble family who retains and understands the meanings and words without perversion. Because he himself retains and understands the meanings and words without perversion, he learns this or that teaching—namely, discourses, songs, expositions, verses, accounts of causes and conditions, compilations, accounts of former events, accounts of past lives, birth stories, extensive explanations, unprecedented teachings, and explanations of meaning.
He does not learn these meanings for the sake of disputation, but for the sake of liberation. Because he learns these teachings for that purpose, he attains their meaning and does not incur suffering or fruitless toil, nor does he bring affliction upon himself. Why is this?
Because he retains and understands the Dharma without perversion.
"It is just as when a person, wishing to catch a snake, sets out in search of one. While searching for a snake, he carries an iron rod in his hand and enters a wilderness. Seeing a very large snake, he immediately pins the snake's head down with the iron rod and then grasps its head with his hand.
Although that snake may twist its tail around and coil itself about his hands, feet, or other limbs, it cannot bite him. By searching for and catching the snake in this way, the person achieves his purpose and does not incur suffering or fruitless toil, nor does he bring affliction upon himself. Why is this?
Because he is skilled in the method of catching snakes. In the same way, there may be a good son of a noble family who retains and understands the meanings and words without perversion. Because he himself retains and understands the meanings and words without perversion, he learns this or that teaching—namely, discourses, songs, expositions, verses, accounts of causes and conditions, compilations, accounts of former events, accounts of past lives, birth stories, extensive explanations, unprecedented teachings, and explanations of meaning.
He does not learn these meanings for the sake of disputation, but for the sake of liberation. Because he learns these teachings for that purpose, he attains their meaning and does not incur suffering or fruitless toil, nor does he bring affliction upon himself. Why is this?
Because he retains and understands the Dharma without perversion.
"I have often taught you the simile of the raft so that you may know to relinquish, not to cling.
"How have I often taught you the simile of the raft so that you may know to relinquish, not to cling?
"Suppose a torrent flows down from the mountains, very deep and vast, rushing swiftly and sweeping away many things. Between its banks there is neither boat nor raft, nor any bridge across it. A person arrives there who has business on the farther shore and therefore needs to cross.
He then thinks, 'Here a torrent flows down from the mountains, very deep and vast, rushing swiftly and sweeping away many things. Between the banks there is neither boat nor raft, nor any bridge by which I can cross. I have business on the farther shore and must cross.
By what means can I safely reach the farther shore?' He then reflects, 'Here on this shore, I shall gather grass and wood and bind them together into a raft [08] with which to cross.' Thereupon, on this shore, he gathers grass and wood, binds them together into a raft, and crosses over. Having safely reached the farther shore, he thinks, 'This raft has been of great benefit. By means of it, I have safely crossed from that shore to this shore.
I shall now carry it on my right shoulder or bear it upon my head as I go.' He then carries it on his right shoulder or bears it upon his head and departs. What do you think? By acting in this way, does that person properly benefit from the raft?"
The bhikkhus replied:
"No, Blessed One."
The Blessed One further said:
"How should that person act in order to properly benefit from the raft? He should think, 'This raft has been of great benefit. By means of it, I have safely crossed from that shore to this shore. Should I now release this raft back into the water, or leave it on the bank and depart?' He then releases the raft back into the water, or leaves it on the bank and departs. What do you think? By acting in this way, does that person properly benefit from the raft?"
The bhikkhus then replied:
"Yes, Blessed One."
The Blessed One further said:
"In the same way, I have often taught you the simile of the raft so that you may know to relinquish, not to cling. If you understand the simile of the raft that I have often taught, then even the Dharma must be relinquished, how much more so what is contrary to the Dharma?
"Furthermore, there are six bases of views. [09] What are the six? A bhikkhu regards whatever pertains to form—whether past, future, or present; internal or external; subtle or gross; fine or inferior; near or far—as follows: 'All such forms are not mine; I do not belong to those forms; and they are not the self.' Whatever pertains to feeling and perception, and whatever pertains to this view, he regards as follows: 'They are not mine; I do not belong to them; I shall not possess them; I shall not exist; none of them are mine; I do not belong to them; and they are not the spiritual self.' [10] Thus, through wisdom and contemplation, he knows them as they truly are.
"Whatever is feeling, whatever is perception, [11] and whatever pertains to this view are not mine; I do not belong to them; and they are not the spiritual self. Thus, through wisdom and contemplation, he knows them as they truly are.
"Whatever pertains to this view—whatever is seen, heard, cognized, or known, [12] attained, examined, or mentally contemplated, from this life to another life and from another life to this life—none of it is mine; I do not belong to it; and it is not the spiritual self. Thus, through wisdom and contemplation, he knows it as it truly is. Whatever pertains to this view—'This is the spiritual self; [13] this is the world; this is me; after death I shall exist as something permanent and unchanging, everlasting and indestructible'—none of it is mine; I do not belong to it; and it is not the spiritual self. Thus, through wisdom, he knows it as it truly is."
Then a bhikkhu rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and said:
"Blessed One, can fear arise because of an internal cause? [14]"
The Blessed One replied:
"It can."
The bhikkhu asked again:
"Blessed One, how does fear arise because of an internal cause?"
The Blessed One replied:
“Bhikkhu, one sees thus and says thus: ‘Perhaps that did not exist before; even if it did exist, I shall not attain it [15].’ Because one sees thus and speaks thus, one sorrows, grieves, weeps, beats one’s breast, and becomes distraught. Bhikkhu, this is fear arising from an internal cause.”
The bhikkhu praised the Blessed One and then asked again:
“Blessed One, is there a case in which there is no fear arising from an internal cause?”
The Blessed One said:
“There is.”
The bhikkhu asked again:
“Blessed One, how is there no fear arising from an internal cause?”
The Blessed One replied:
“Bhikkhu, one does not see thus and does not say thus: ‘Perhaps that did not exist before; even if it did exist, I shall not attain it.’ Because one does not see thus and does not speak thus, one does not sorrow, grieve, weep, beat one’s breast, or become distraught. Bhikkhu, this is the absence of fear arising from an internal cause.”
The bhikkhu praised the Blessed One and then asked again:
“Blessed One, is there a case in which fear arises from an external cause [16]?”
The Blessed One replied:
“There is.”
The bhikkhu asked again:
“Blessed One, how does fear arise from an external cause?”
The Blessed One replied:
“Bhikkhu, one sees thus and says thus: ‘This is the self; this is the world; this is I; I shall exist in a future life.’ Because one sees thus and speaks thus, one may encounter the Tathagata or a disciple of the Tathagata who is intelligent and wise, eloquent, and accomplished in wisdom. The Tathagata or the Tathagata’s disciple then teaches the Dharma for the complete eradication of all identification with the body; for the relinquishment of all defilements, all notions of self, and all that is made or possessed by the self; and for the destruction of the fetters of conceit.
On hearing the Tathagata or the Tathagata’s disciple teach the Dharma for the eradication of all identification with the body; for the relinquishment of all defilements, all notions of self, and all that is made or possessed by the self; and for the destruction of the fetters of conceit, that person sorrows, grieves, weeps, beats his breast, and becomes distraught, saying: ‘I shall be annihilated and shall never be reborn.’ Why is this?
Bhikkhu, because for a long time that person has continually dwelt with what is unlovable, joyless, and disagreeable to him; therefore, he sorrows, grieves, weeps, beats his breast, and becomes distraught. Bhikkhu, this is fear arising from an external cause.”
The bhikkhu praised the Blessed One and then asked again:
“Blessed One, is there a case in which there is no fear arising from an external cause?”
The Blessed One replied:
“There is.”
The bhikkhu asked again:
“Blessed One, how is there no fear arising from an external cause?”
The Blessed One replied:
“Bhikkhu, one does not see thus and does not say thus: ‘This is the self; this is the world; this is I; I shall exist in a future life.’ Because one does not see thus and does not speak thus, one may encounter the Tathagata or a disciple of the Tathagata who is intelligent and wise, eloquent, and accomplished in wisdom. The Tathagata or the Tathagata’s disciple then teaches the Dharma for the eradication of all identification with the body; for the relinquishment of all notions of self and all that is made or possessed by the self; and for the destruction of the fetters of conceit.
On hearing the Tathagata or the Tathagata’s disciple teach the Dharma for the eradication of all identification with the body; for the relinquishment of all defilements, all notions of self, and all that is made or possessed by the self; and for the destruction of the fetters of conceit, that person does not sorrow, grieve, weep, beat his breast, or become distraught, saying: ‘I shall be annihilated and shall never be reborn.’ Why is this?
Bhikkhu, because for a long time that person has continually dwelt with what is lovable, joyful, and agreeable to him; therefore, he does not sorrow, grieve, weep, beat his breast, or become distraught. Bhikkhu, this is the absence of fear arising from an external cause.”
Then the bhikkhu praised the Blessed One:
“Excellent! Excellent!”
Having offered praise, he carefully received and memorized the teaching, and then remained silent.
The Blessed One then commended the bhikkhus:
“Excellent! Excellent! Bhikkhus, you grasp in this way what can be grasped [17], yet after grasping it, you do not sorrow, grieve, weep, beat your breasts, or become distraught. Do you see anything that can be grasped which, when grasped, does not give rise to sorrow, grief, weeping, beating of the breast, or distraction?”
The bhikkhus replied:
“No, Blessed One.”
The Blessed One commended them, saying:
“Excellent! Excellent! You rely in this way upon a basis for views [18], yet the view based upon it does not give rise to sorrow, grief, weeping, or beating of the breast. Can you rely upon any such knowledge and view whereby that knowledge and view, when relied upon, do not give rise to sorrow, grief, weeping, beating of the breast, or distraction?”
The bhikkhus replied:
“No, Blessed One.”
The Blessed One commended them:
“Excellent! Excellent! You grasp the body in this way, but is there any body that is permanent and unchanging, a phenomenon not subject to destruction? Do you see any grasping of the body whereby the body thus grasped is permanent and unchanging, a phenomenon not subject to destruction?”
The bhikkhus replied:
“No, Blessed One.”
The Blessed One commended them:
“Excellent! Excellent! It is said that because there is a self, there is an ‘I’; without a self, there is no ‘I.’ Yet both that self and what belongs to the self can neither be apprehended nor conceived; likewise, the standpoint of views bound within the mind by fetters and underlying tendencies [20] can neither be apprehended nor conceived. Bhikkhus, is this not sufficient for speaking of views and continuity through views, as in the case of Bhikkhu A-le-tra, formerly a member of the Gia-da-ba-le people?”
The bhikkhus replied:
“Indeed it is so, Blessed One. This is sufficient for speaking of views and continuity through views, as in the case of Bhikkhu A-le-tra, formerly a member of the Gia-da-ba-le people.”
"Furthermore, there are six bases of views. What are the six? Bhikkhus, whatever pertains to form—whether past, future, or present; internal or external; fine or coarse; sublime or inferior; near or far—all such form is not mine, I am not possessed by it, nor is it a self.
Thus, through wisdom, one contemplates and knows form as it truly is. Whatever pertains to feeling and perception, and whatever belongs to this view, one sees that they are not mine, I am not possessed by them, I shall not have them, I shall not exist through them; none of them is mine, I am not possessed by them, nor are they a self. Thus, through wisdom, one contemplates and knows them as they truly are.
Whatever pertains to this view—whatever is seen, heard, cognized, known, attained, contemplated, or mentally pondered, from this life to the next and from the next life to this one—none of it is mine, I am not possessed by it, nor is it a self. Thus, through wisdom, one contemplates and knows it as it truly is. Whatever pertains to the view, ‘This is the self, this is the world, this is I; after death I shall exist as something permanent, unchanging, everlasting, and indestructible’—none of it is mine, I am not possessed by it, nor is it a self.
Thus, through the contemplation of wisdom, one knows it as it truly is.
"Bhikkhus, regarding whatever pertains to these six bases of views, one sees: ‘It is not mine, I am not possessed by it, nor is it a self.’ Because one does not cling to views in this way, one does not grasp this world. Because one does not grasp this world, one has no fear. Being without fear, one realizes nirvana and knows as it truly is: ‘Birth has ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ Such a bhikkhu is called one who has filled in the moat, crossed the moat, demolished the fortress, become gate-free, and obtained the mirror of noble wisdom.
"How is a bhikkhu one who has filled in the moat [21]? The moat of ignorance has been completely extinguished and fully comprehended, uprooted at its very root, crushed and made incapable of arising again. Thus, the bhikkhu has filled in the moat.
"How is a bhikkhu one who has crossed the moat [22]? The moat of craving for existence has been completely extinguished and fully comprehended, uprooted at its very root, crushed and made incapable of arising again. Thus, the bhikkhu has crossed the moat.
"How is a bhikkhu one who has demolished the fortress [23]? Beginningless birth and death have been completely extinguished and fully comprehended, uprooted at their very root, crushed and made incapable of arising again. Thus, the bhikkhu has demolished the fortress.
"How is a bhikkhu gate-free [24]? The five lower fetters have been completely extinguished and fully comprehended, uprooted at their very root, crushed and made incapable of arising again. Thus, the bhikkhu has become gate-free.
"How has a bhikkhu obtained the mirror of noble wisdom [25]? The conceit ‘I am’ has been completely extinguished and fully comprehended, uprooted at its very root, crushed and made incapable of arising again. Thus, the bhikkhu has obtained the mirror of noble wisdom.
"Such a bhikkhu is called one who has filled in the moat, crossed the moat, demolished the fortress, become gate-free, and obtained the mirror of noble wisdom.
"The Tathagata is rightly liberated in this way. Neither Indra [26], nor the god Isana [27], nor Brahma and his retinue can discover the supporting condition of the Tathagata’s consciousness. The Tathagata is Brahma; the Tathagata is Coolness; the Tathagata is Free from Afflictive Heat; the Tathagata is Unchanging [28].
I teach thus, yet ascetics and brahmins misrepresent Me with false and untrue words, saying, ‘The ascetic Gautama advocates nihilism [29]. Although beings truly exist, he teaches their annihilation, destruction, and extinction [30].’ But if there were nothing therein, I would not have said, ‘In this present life, the Tathagata is said to be free from sorrow. If anyone insults, strikes, becomes angry with, or rebukes the Tathagata, the Tathagata does not become angry or resentful and never harbors a harmful thought.’ If anyone strikes, insults, becomes angry with, or rebukes the Tathagata, what does the Tathagata think?
The Tathagata reflects thus: ‘What deed did I perform in the past that has brought about this event?’ When insulted, struck, met with anger, or rebuked, the Tathagata reflects in this way. ‘If anyone reveres, makes offerings to, bows to, honors, or attends upon the Tathagata, the Tathagata does not delight in it or rejoice because of it, nor does His mind become pleased on account of it.’ If anyone reveres, makes offerings to, bows to, honors, or attends upon the Tathagata, what does the Tathagata think?
The Tathagata reflects: ‘What have I known and what have I abandoned that has brought about this event?’ If anyone reveres, makes offerings to, bows to, honors, or attends upon the Tathagata, the Tathagata reflects in this way."
Then the Blessed One addressed the bhikkhus:
"If anyone insults, strikes, or rebukes you, or if anyone reveres, makes offerings to, bows to, honors, or attends upon you, you should not on that account become angry or resentful, nor should you harbor harmful thoughts; neither should you delight or rejoice, nor should your minds become pleased. Why is this? You should reflect: ‘We have no self and nothing belonging to a self.’ Suppose that outside the gate of this Jeta Grove there were dry grass and dry wood, and a person carried them away to burn or use as he pleased. What do you think? Would that dry grass and wood think, ‘That person is carrying us away to burn or use as he pleases’?"
The bhikkhus replied:
"No, Blessed One."
"So too, if anyone insults, strikes, becomes angry with, or rebukes you, or if anyone reveres, makes offerings to, bows to, honors, or attends upon you, you should not on that account become angry or resentful, nor should you harbor harmful thoughts; neither should you delight or rejoice, nor should your minds become pleased. Why is this? You should reflect: ‘I have no self and nothing belonging to a self.’
"The Dharma I teach is wholly perfect, revealed, widely proclaimed, without deficiency, disseminated, and expounded to gods and human beings. Since the Dharma I teach is thus wholly perfect, revealed, widely proclaimed, without deficiency, disseminated, and expounded even to gods and human beings, if one dies liberated through right knowledge, it cannot provisionally be said of that person that there is endless wandering-on.
"The Dharma I teach is wholly perfect, revealed, widely proclaimed, without deficiency, disseminated, and expounded even to gods and human beings. Since the Dharma I teach is thus wholly perfect, revealed, widely proclaimed, without deficiency, disseminated, and expounded even to gods and human beings, if one dies having completely extinguished the five lower fetters, one will be reborn there and attain nirvana, attaining the state of non-retrogression and never returning to this world.
"The Dharma I teach is wholly perfect, revealed, widely proclaimed, without deficiency, disseminated, and expounded even to gods and human beings. Since the Dharma I teach is thus wholly perfect, revealed, widely proclaimed, without deficiency, disseminated, and expounded even to gods and human beings, if one has completely extinguished the three fetters, with lust, anger, and delusion weakened, and has attained the state of once-returning, then after returning once more among human beings or gods, one will realize the end of suffering."
“My Dharma has been perfectly expounded, disclosed, widely proclaimed, without deficiency, and disseminated and propagated as far as devas and human beings. Since My Dharma has thus been perfectly expounded, disclosed, widely proclaimed, without deficiency, and disseminated and propagated as far as devas and human beings, if anyone has completely destroyed the three fetters and attained stream-entry, he will not fall into evil states, is certain to reach perfect awakening, and need only pass back and forth between the heavenly and human realms seven times; after seven such returns, he will realize the end of suffering.
“My Dharma has been perfectly expounded, disclosed, widely proclaimed, without deficiency, and disseminated and propagated as far as devas and human beings. Since My Dharma has thus been perfectly expounded, disclosed, widely proclaimed, without deficiency, and spread and propagated as far as devas and human beings, if anyone dies with a mind of joyful faith in Me, he will certainly soon enter a good destination.[31]”
Thus spoke the Buddha. Having heard what the Buddha said, the bhikkhus rejoiced and respectfully practiced accordingly.
Notes:
[01] Chinese version, fascicle 54. Corresponds to Pāli M. 22, Alagadūpama-suttaṃ.
[02] A-lê-tra 阿 梨 吒. Pāli: Ariṭṭha.
[03] Bổn già-đà-bà-lê 本 伽 陀 婆 利. Pāli: Gadhabādhi-pubba. Formerly a trainer of hawks.
[04] Obstruction 障 礙, also called a Dharma obstructing the Path 障 道 法. Pāli: anatāriyakā dhammā. This case is recorded in the Vinaya Piṭaka. See Dharmaguptaka Vinaya 17 (Pācittiya 68 and 69, No. 1428, Taishō 22, p. 682 ff.).
[05] See the simile in Sūtra 203 below.
[06] Here it is called a saṅghāvaśeṣa because he refused to heed the Sangha’s admonition. See the Dharmaguptaka Vinaya (op. cit., ibid.).
[07] See Sūtra 1 above.
[08] Base edition: bệ phiệt 椑 筏, a grass raft (?); Song–Yuan–Ming editions: bạc phiệt 簿 筏, a mat raft. Pāli: kulla, a raft.
[09] Standpoint of views 見 處. Pāli: diṭṭhiṭṭhāna, a basis for views.
[10] Chinese: diệc phi thị thần 亦 非 是 神. Pāli: na m’eso attā, “That is not my self.”
[11] The Chinese version does not list volitional formations.
[12] Chinese: kiến văn thức tri 見 聞 識 知. Pāli: diṭṭhaṃ sutaṃ mutaṃ viññātaṃ, what is seen, heard, sensed, and cognized.
[13] Chinese: thử thị thần 此 是 神. Pāli: so attā, “This is the self.” See note 10 above.
[14] Pāli: siyā nu kho bhante asati bahiddhā asati paritassanā ti, “Venerable sir, could there be fear over something external that is not truly existent?”
[15] The Chinese wording in this passage is somewhat obscure. Compare the Pāli: ahu vata me, taṃ vata me natthi, “Alas, it was formerly mine; now it truly is not mine.”
[16] Pāli: ...ajjhattaṃ asati..., not truly existent internally. See note 14 above.
[17] Thọ như thị sở khả thọ 受 如 是 所 可 受. Pāli: taṃ attavādupādānāṃ upādiyetha yaṃsa..., “Could you grasp any clinging to a doctrine of self”—that is, adherence to the view that a self exists—“such that...”
[18] Y như thị kiến sở khả y 依 如 是 見 所 可 依. Pāli: taṃ bhikkhave diṭṭhinissayaṃ nissayetha yaṃsa..., “Bhikkhus, could you rely upon any basis for views such that...”
[19] Because of the soul, there is a self 因 神 故 有 我. No corresponding statement is found in the Pāli version.
[20] Nor can the standpoints of views, fetters, attachments, and underlying tendencies present in the mind be apprehended 心 中 所 有 見 處 結 著 諸 使 亦 不 可 得.
[21] Crossed the moat 度 塹. Pāli: ukkhittapaligho, one who has removed the obstacles.
[22] Passed beyond the moat 過 塹. Pāli: abbūhesiko, one who has pulled up the pillar.
[23] Breached the rampart 破 墎. Pāli: saṃkiṇṇaparikkho, one who has filled in the moat.
[24] Without a gate 無 門. Pāli: niraggaḷo, one who has removed the door-bolt.
[25] Mirror of noble wisdom 聖 智 慧 鏡. Pāli: ariyo pannaddhajo pannabhāro visaṃyutto, the noble one who has lowered the banner, laid down the burden, and become liberated.
[26] Nhân-đà-la 因 陀 羅. Pāli: Inda, namely Śakra, Lord of the Devas.
[27] Y-sa-na 伊 舍 那. Pāli: Īsānā.
[28] The Tathagata is Brahmā; the Tathagata is cool; the Tathagata is free from afflicting heat; the Tathagata is not otherwise 如 來 是 梵, 如 來 是 冷, 如 來 不 煩 熱, 如 來 不 異.
[29] Leading to what has no designation 御 無 所 施 設. Pāli: venayiko Samaṇo Gotamo, “The ascetic Gotama is one who leads to nothingness.”
[30] He teaches annihilation, destruction, and nonexistence. Pāli: ucchedaṃ vināsaṃ vibhavaṃ paññāpeti, he advocates annihilation, destruction, and nonexistence.
[31] The Chinese version has one final sentence: như thượng hữu dư 如 上 有 餘, “As above, there is more.” Its meaning is unclear.
201. THE SŪTRA OF SĀTI[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 bhikkhu Sāti, son of a fisherman,[02] gave rise to the following pernicious view: “I understand the Blessed One to teach the Dharma thus: ‘It is this same consciousness that transmigrates and is reborn, without changing.’”
When the bhikkhus heard this, they went to the bhikkhu Sāti and asked:
“Sāti, did you truly say: ‘I understand the Blessed One to teach the Dharma thus: “It is this same consciousness that transmigrates and is reborn, without changing”’?”
The bhikkhu Sāti replied:
“Venerable friends, I do indeed understand the Blessed One to teach the Dharma thus: ‘It is this same consciousness that transmigrates and is reborn, without changing.’”
The bhikkhus then reproached him:
“Do not say that. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. Nor does the Blessed One speak in that way. Sāti, this consciousness arises through conditions. By innumerable skillful means, the Blessed One has said that this consciousness arises through conditions: when the conditions exist, it arises; when the conditions do not exist, it ceases. Sāti, you should abandon this pernicious view.”
Although reproached by the bhikkhus, the bhikkhu Sāti still clung to his pernicious view and resolutely declared, “This alone is true; all else is false,” repeating this three times.
Unable to persuade Sāti to abandon that pernicious view, the bhikkhus rose and departed, and went to the Buddha. After paying homage at the Buddha’s feet, they sat to one side and said:
“Blessed One, the bhikkhu Sāti has given rise to the following pernicious view: ‘I understand the Blessed One to teach the Dharma thus: “It is this same consciousness that transmigrates and is reborn, without changing.”’ Blessed One, when we heard this, we went to that bhikkhu and asked: ‘Sāti, did you truly say: “I understand the Blessed One to teach thus: ‘It is this same consciousness that transmigrates and is reborn, without changing’”?’ Sāti replied to us: ‘Venerable friends, I do indeed understand the Blessed One to teach the Dharma thus: “It is this same consciousness that transmigrates and is reborn, without changing.”’ We reproached him: ‘Do not say that.
Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. Nor does the Blessed One speak in that way. Sāti, this consciousness arises through conditions.
By innumerable skillful means, the Blessed One has said that this consciousness arises through conditions: when the conditions exist, it arises; when the conditions do not exist, it ceases. Sāti, you should abandon this pernicious view.’ Although we reproached him in this way, that bhikkhu still clung to his pernicious view and resolutely declared, ‘This alone is true; all else is false,’ repeating this three times. Blessed One, we were unable to persuade the bhikkhu Sāti to abandon that pernicious view, so we rose and departed.”
Having heard this, the Blessed One addressed a bhikkhu:
“Go to the bhikkhu Sāti and say to him: ‘The Blessed One summons you.’”
Thereupon, that bhikkhu obeyed the Blessed One. Rising from his seat, he bowed with his head at the Buddha’s feet, circumambulated him three times, and departed. He went to the bhikkhu Sāti and conveyed the Buddha’s words: “The Blessed One summons you.”
The bhikkhu Trà-đế then went to the Buddha, bowed his head at the Buddha’s feet, and sat down to one side.
The Blessed One asked:
“Is it true that you have said: ‘I understand the Dharma taught by the Blessed One thus: “It is this consciousness that transmigrates and is reborn, remaining unchanged”’?”
The bhikkhu Trà-đế replied:
“Venerable Blessed One, I truly understand the Dharma taught by the Blessed One thus: ‘This consciousness transmigrates and is reborn, remaining unchanged.’”
The Blessed One asked:
“What is this consciousness?”
The bhikkhu Trà-đế replied:
“It is this consciousness that speaks, feels, acts, and directs actions. It rises and directs one to rise; it performs wholesome and unwholesome karma here and there and afterward receives the corresponding results.”
The Blessed One rebuked him:
“Trà-đế, from whom did you understand that I teach the Dharma in this way? From whose mouth did you hear that I teach the Dharma thus? You are a foolish man. I did not make a categorical statement, yet have you made one? When you heard the bhikkhus reproach you, you should have answered them in accordance with the Dharma. Let Me question the bhikkhus again.”
The Blessed One then asked the bhikkhus:
“Do you also understand Me to teach the Dharma thus: ‘This consciousness transmigrates and is reborn, remaining unchanged’?”
The bhikkhus replied:
“No, Venerable Blessed One.”
The Blessed One asked:
“How do you understand the Dharma taught by Me?”
The bhikkhus replied:
“We understand the Blessed One to teach the Dharma thus: ‘Consciousness arises through conditions; the Blessed One has said that consciousness arises through conditions. When its condition is present, consciousness arises; when its condition is absent, it ceases.’ Thus do we understand the Dharma taught by the Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! Bhikkhus, you understand the Dharma taught by Me in this way.
Why is that? I also teach the Dharma thus: ‘Consciousness arises through conditions. I say that consciousness arises because of conditions.
When its condition is present, consciousness arises; when its condition is absent, it ceases.’ Consciousness is designated according to the condition in dependence upon which it arises. In dependence upon the eye and forms, consciousness arises, and that arisen consciousness is called eye-consciousness. So too with the ear, nose, tongue, body, and mind.
In dependence upon the mind and dharmas, consciousness arises, and that arisen consciousness is called mind-consciousness. It is just as fire is designated according to the condition in dependence upon which it arises. Fire that arises in dependence upon wood is called a wood fire.
Fire that arises in dependence upon grass or refuse is called a grass fire or a refuse fire. In the same way, consciousness is designated according to the condition in dependence upon which it arises. In dependence upon the eye and forms, consciousness arises, and that arisen consciousness is called eye-consciousness.
So too with the ear, nose, tongue, body, and mind. In dependence upon the mind and dharmas, consciousness arises, and that arisen consciousness is called mind-consciousness.”
The Blessed One further praised them:
“Excellent! Excellent! You understand the Dharma taught by Me in this way. But this bhikkhu Trà-đế is a foolish man who has remembered and understood the wording and meaning perversely. Because he has remembered and understood the wording and meaning perversely, he misrepresents Me and harms himself. To commit an offense and incur guilt is something in which wise practitioners of the holy life take no delight, and it is also a grave transgression.
“Foolish man, do you recognize this evil and unwholesome state?”
At that time, having been rebuked to his face by the Blessed One, the bhikkhu Trà-đế was sorrowful at heart. He lowered his head and remained silent, having no words with which to defend himself, his thoughts bewildered.
After rebuking the bhikkhu Trà-đế to his face, the Blessed One addressed the bhikkhus:
“Now I shall teach you the ultimate Dharma, free from affliction and fever, ever-abiding and unchanging. Those who are wise should contemplate it in this way. Listen. Listen carefully. Attend well and reflect upon it.”
The bhikkhus then respectfully listened.
The Buddha said:
“This is a true entity [03]. Do you see it?”
The bhikkhus replied:
“Venerable Blessed One, we see it.”
The Blessed One said:
“The Tathagata is a true entity. Do you see this?”
The bhikkhus replied:
“Venerable Blessed One, we see it.”
The Blessed One said:
“When the Tathagata has ceased, that which is called a true entity is also a phenomenon subject to destruction. Do you see this?”
The bhikkhus replied:
“Venerable Blessed One, we see it.”
The Blessed One said:
“This is a true entity. Have you seen it?”
The bhikkhus replied:
“Venerable Blessed One, we have seen it.”
The Blessed One said:
“The Tathagata is a true entity. Have you seen this?”
The bhikkhus replied:
“Venerable Blessed One, we have seen it.”
The Blessed One said:
“When the Tathagata has ceased, that which is called a true entity is also a phenomenon subject to destruction. Have you seen this?”
The bhikkhus replied:
“Venerable Blessed One, we have seen it.”
The Blessed One said:
“This is a true entity. Do you have any doubt about it?”
The bhikkhus replied:
“No, Venerable Blessed One.”
The Blessed One said:
“The Tathagata is a true entity. Do you have any doubt about this?”
The bhikkhus replied:
“No, Venerable Blessed One.”
The Blessed One said:
“When the Tathagata has ceased, that which is called a true entity is also a phenomenon subject to destruction. Do you have any doubt about this?”
The bhikkhus replied:
“No, Venerable Blessed One.”
The Blessed One said:
“This is a true entity. When you see it truthfully as it is through wisdom, are those doubts eradicated?”
The bhikkhus replied:
“Venerable Blessed One, they are eradicated.”
The Blessed One said:
“The Tathagata is a true entity. When you see this truthfully as it is through wisdom, are those doubts eradicated?”
The bhikkhus replied:
“Venerable Blessed One, they are eradicated.”
The Blessed One said:
“When the Tathagata has ceased, that which is called a true entity is also a phenomenon subject to destruction. When you see this truthfully as it is through wisdom, are those doubts eradicated?”
The bhikkhus replied:
“Venerable Blessed One, they are eradicated.”
The Blessed One said:
“This is a true entity. Are you now free from doubt about it?”
The bhikkhus replied:
“No, Venerable Blessed One.”
The Blessed One said:
“The Tathagata is a true entity. Are you now free from doubt about this?”
The bhikkhus replied:
“No, Venerable Blessed One.”
The Blessed One said:
“When the Tathagata has ceased, that which is called a true entity is also a phenomenon subject to destruction. Are you now free from doubt about this?”
The bhikkhus replied:
“No, Venerable Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If, seeing and knowing thus, you were to say: ‘This knowledge and vision of mine is pure in this way; therefore, I cling to it, cherish it, grasp and uphold it, and do not wish to relinquish it,’ and you know that I frequently teach the simile of the raft, then, after crossing over, could that which had been blocked be opened and allowed to flow onward?”
The bhikkhus replied:
“No, Venerable Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If, knowing and seeing thus, you were to say: ‘This knowledge and vision of mine is pure in this way, yet I do not cling to it, do not cherish it, do not retain it, and wish to relinquish it,’ and you know that I frequently teach the simile of the raft, then, after understanding it, could that which had been blocked be opened and allowed to flow onward?”
The bhikkhus replied:
“Yes, Venerable Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If followers of other teachings were to come and ask you: ‘Venerable sirs, you possess such pure knowledge and vision, but what benefit and merit does it have?’ how would you answer?”
The bhikkhus replied:
"Blessed One, if followers of other teachings were to come and ask us: ‘Venerable ones, your knowledge and vision are purified in this way, but what benefit and purpose does this have? What merit does it possess?’ We would answer thus: ‘Venerable ones, its benefit and purpose are disenchantment, freedom from desire, and seeing and knowing things as they truly are.’ Blessed One, if followers of other teachings were to come and ask us, we would answer in this way."
The Blessed One praised them:
"Excellent! Excellent! If followers of other teachings come and ask you, you should answer in this way.
Why is that? This is called contemplation: first, the nutriment of material food, whether coarse or subtle; second, contact; third, mental volition; and fourth, consciousness. What is the cause of these four kinds of nutriment?
Through what do they arise? From what are they born? Conditioned by what do they come to be?
These four kinds of nutriment have craving as their cause, arise through craving, are born from craving, and come to be conditioned by craving. What is the cause of craving? Through what does it arise?
From what is it born? Conditioned by what does it come to be? Craving has feeling as its cause, arises through feeling, is born from feeling, and comes to be conditioned by feeling.
What is the cause of feeling? Through what does it arise? From what is it born?
Conditioned by what does it come to be? Feeling has contact as its cause, arises through contact, is born from contact, and comes to be conditioned by contact. What is the cause of contact?
Through what does it arise? From what is it born? Conditioned by what does it come to be?
Contact has the six sense bases as its cause, arises through the six sense bases, is born from the six sense bases, and comes to be conditioned by the six sense bases. What is the cause of the six sense bases? Through what do they arise?
From what are they born? Conditioned by what do they come to be? The six sense bases have name-and-form as their cause, arise through name-and-form, are born from name-and-form, and come to be conditioned by name-and-form.
What is the cause of name-and-form? Through what does it arise? From what is it born?
Conditioned by what does it come to be? Name-and-form has consciousness as its cause, arises through consciousness, is born from consciousness, and comes to be conditioned by consciousness. What is the cause of consciousness?
Through what does it arise? From what is it born? Conditioned by what does it come to be?
Consciousness has volitional formations as its cause, arises through volitional formations, is born from volitional formations, and comes to be conditioned by volitional formations. What is the cause of volitional formations? Through what do they arise?
From what are they born? Conditioned by what do they come to be? Volitional formations have ignorance as their cause, arise through ignorance, are born from ignorance, and come to be conditioned by ignorance.
Thus, conditioned by ignorance, volitional formations arise; conditioned by volitional formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six sense bases arise; conditioned by the six sense bases, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, existence arises; conditioned by existence, birth arises; and conditioned by birth, aging, death, sorrow, lamentation, grief, suffering, and affliction arise.
Thus this entire great mass of suffering arises.
"Conditioned by birth, aging and death arise. It is said here that conditioned by birth, aging and death arise. What do you think?"
The bhikkhus replied:
"Blessed One, we understand that conditioned by birth, aging and death arise. Why is that? Because conditioned by birth, aging and death arise."
"Conditioned by existence, birth arises. It is said here that conditioned by existence, birth arises. What do you think?"
"Blessed One, we understand that conditioned by existence, birth arises. Why is that? Because conditioned by existence, birth arises."
"Conditioned by clinging, existence arises. It is said here that conditioned by clinging, existence arises. What do you think?"
"Blessed One, we understand that conditioned by clinging, existence arises. Why is that? Because conditioned by clinging, existence arises."
"Conditioned by craving, clinging arises. It is said here that conditioned by craving, clinging arises. What do you think?"
"Blessed One, we understand that conditioned by craving, clinging arises. Why is that? Because conditioned by craving, clinging arises."
"Conditioned by feeling, craving arises. It is said here that conditioned by feeling, craving arises. What do you think?"
"Blessed One, we understand that conditioned by feeling, craving arises. Why is that? Because conditioned by feeling, craving arises."
"Conditioned by contact, feeling arises. It is said here that conditioned by contact, feeling arises. What do you think?"
"Blessed One, we understand that conditioned by contact, feeling arises. Why is that? Because conditioned by contact, feeling arises."
"Conditioned by the six sense bases, contact arises. It is said here that conditioned by the six sense bases, contact arises. What do you think?"
"Blessed One, we understand that conditioned by the six sense bases, contact arises. Why is that? Because conditioned by the six sense bases, contact arises."
"Conditioned by name-and-form, the six sense bases arise. It is said here that conditioned by name-and-form, the six sense bases arise. What do you think?"
"Blessed One, we understand that conditioned by name-and-form, the six sense bases arise. Why is that? Because conditioned by name-and-form, the six sense bases arise."
"Conditioned by consciousness, name-and-form arises. It is said here that conditioned by consciousness, name-and-form arises. What do you think?"
"Blessed One, we understand that conditioned by consciousness, name-and-form arises. Why is that? Because conditioned by consciousness, name-and-form arises."
"Conditioned by volitional formations, consciousness arises. It is said here that conditioned by volitional formations, consciousness arises. What do you think?"
"We understand that conditioned by volitional formations, consciousness arises. Why is that? Because conditioned by volitional formations, consciousness arises."
"Conditioned by ignorance, volitional formations arise. It is said here that conditioned by ignorance, volitional formations arise. What do you think?"
"Blessed One, we understand that conditioned by ignorance, volitional formations arise. Why is that? Because conditioned by ignorance, volitional formations arise."
Thus, conditioned by ignorance, volitional formations arise; conditioned by volitional formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six sense bases arise; conditioned by the six sense bases, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, existence arises; conditioned by existence, birth arises; and conditioned by birth, aging, death, sorrow, lamentation, grief, suffering, and affliction arise. Thus this entire great mass of suffering arises.
The Blessed One praised them:
"Excellent! Excellent! Bhikkhus, what you say is correct. Why is that? I also teach it in this way. Conditioned by ignorance, volitional formations arise; conditioned by volitional formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six sense bases arise; conditioned by the six sense bases, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, existence arises; conditioned by existence, birth arises; and conditioned by birth, aging, death, sorrow, lamentation, grief, suffering, and affliction arise. Thus this entire great mass of suffering arises.
"With the cessation of birth, aging and death cease. It is said here that with the cessation of birth, aging and death cease. What do you think?"
The bhikkhus replied:
"Blessed One, we understand that with the cessation of birth, aging and death cease. Why is that? Because with the cessation of birth, aging and death cease."
"With the cessation of existence, birth ceases. It is said here that with the cessation of existence, birth ceases. What do you think?"
"Blessed One, we understand that with the cessation of existence, birth ceases. Why is that? Because with the cessation of existence, birth ceases."
"With the cessation of clinging, existence ceases. It is said here that with the cessation of clinging, existence ceases. What do you think?"
"Blessed One, we understand that with the cessation of clinging, existence ceases. Why is that? Because with the cessation of clinging, existence ceases."
"With the cessation of craving, clinging ceases. It is said here that with the cessation of craving, clinging ceases. What do you think?"
"Blessed One, we understand that with the cessation of craving, clinging ceases. Why is that? Because with the cessation of craving, clinging ceases."
"With the cessation of feeling, craving ceases. It is said here that with the cessation of feeling, craving ceases. What do you think?"
"Blessed One, we understand that with the cessation of feeling, craving ceases. Why is that? Because with the cessation of feeling, craving ceases."
"With the cessation of contact, feeling ceases. It is said here that with the cessation of contact, feeling ceases. What do you think?"
"Blessed One, we understand that with the cessation of contact, feeling ceases. Why is that? Because with the cessation of contact, feeling ceases."
"With the cessation of the six sense bases, contact ceases. It is said here that with the cessation of the six sense bases, contact ceases. What do you think?"
"Blessed One, we understand that with the cessation of the six sense bases, contact ceases. Why is that? Because with the cessation of the six sense bases, contact ceases."
"With the cessation of name-and-form, the six sense bases cease. It is said here that with the cessation of name-and-form, the six sense bases cease. What do you think?"
"Blessed One, we understand that with the cessation of name-and-form, the six sense bases cease. Why is that? Because with the cessation of name-and-form, the six sense bases cease."
"With the cessation of consciousness, name-and-form ceases. It is said here that with the cessation of consciousness, name-and-form ceases. What do you think?"
"Blessed One, we understand that with the cessation of consciousness, name-and-form ceases. Why is that? Because with the cessation of consciousness, name-and-form ceases."
“With the cessation of formations, consciousness ceases; yet here it is said that with the cessation of formations, name-and-form ceases. What do you think?”
“Blessed One, with the cessation of formations, consciousness ceases; this is what we understand. Why is that? Because with the cessation of formations, consciousness ceases.”
“With the cessation of ignorance, formations cease; here it is said that with the cessation of ignorance, formations cease. What do you think?”
“Blessed One, with the cessation of ignorance, formations cease; this is what we understand. Why is that? Because with the cessation of ignorance, formations cease.”
Thus, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging and death cease, and sorrow, lamentation, grief, and distress cease. Thus this entire great mass of suffering ceases.
The Blessed One praised them:
“Excellent! Excellent! Monks, you speak in this way. Why is that? I also teach in this way. With the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, aging and death cease, and sorrow, lamentation, grief, suffering, and distress cease. Thus this entire great mass of suffering also ceases.”
The Blessed One again praised them:
“Excellent! Excellent! If you know thus and see thus, do you think concerning the past: ‘Did I exist in the past, or did I not exist in the past? What was I like in the past? By what cause did I exist in the past?’”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, do you think concerning the future: ‘Will I exist in the future, or will I not exist in the future? What will I be like in the future? By what cause will I exist in the future?’”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, do you inwardly entertain doubts such as: ‘How is this? What is this? From where has this being come? Where will it go? Through what cause did it come to be? Through what cause will it come to be?’”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, would you kill your father or mother, harm a disciple of the Buddha, kill an arhat, divide the noble Sangha, or, with malicious intent toward the Buddha, cause the Tathagata to shed blood?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, would you violate the precepts, renounce the precepts, and abandon the Path?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you see thus and know thus, would you abandon the inner path and turn to an external path in search of a field of merit?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, would you say to other ascetics and brahmins: ‘Venerable ones, you see what ought to be seen and know what ought to be known’?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, would you regard auspicious rites [04] as purification?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, would you regard as true those views of other ascetics and brahmins connected with auspicious rites, mingled with suffering, mingled with harm, mingled with affliction, and mingled with distress?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, when your bodies become ill and exceedingly painful, nearly to the point of death, would you abandon the inner path and turn to an external path, seeking out those other ascetics and brahmins who recite spells of one phrase, two phrases, three phrases, four phrases, many phrases, or a hundred phrases, and say: ‘Please recite this spell so that I may escape suffering’? Could seeking suffering and bringing about the arising of suffering lead to the complete cessation of suffering?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, do you grasp at rebirth?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! If you know thus and see thus, would you say: ‘We honor the ascetic and revere the ascetic because the ascetic Gautama is our Teacher’?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! Through your own knowing, your own seeing, and your own awakening to the attainment of perfect enlightenment, do you merely answer according to the questions put to you?”
The monks replied:
“No, Blessed One.”
The Blessed One praised them:
“Excellent! Excellent! I have rightly trained you in the utterly final Dharma, free from affliction, free from fever, constant, and unchanging, to be known through right wisdom, seen through right wisdom, and awakened to through right wisdom. For this reason, I said: I shall teach you the utterly final Dharma, free from affliction, free from fever, constant, and unchanging, to be known through right wisdom, seen through right wisdom, and awakened to through right wisdom.
“Furthermore, three conditions must come together for conception in the mother’s womb. The father and mother come together in one place, the mother is in her fertile period, and the gandharva has arrived. Through the conjunction of these three conditions, conception takes place in the mother’s womb.
The fetus remains in the mother’s womb for nine or ten months and is then born. Afterward it is nourished with blood. In the noble Dharma, that blood is called mother’s milk.
Its faculties then gradually grow until they mature. It eats rice and porridge, and its body is anointed with ghee. Then its eyes see forms; it delights in beautiful forms and detests ugly forms.
It does not establish mindfulness of the body, and its mind is narrow. It does not know as they truly are liberation of mind and liberation through wisdom, whereby arisen evil and unwholesome states are completely extinguished without remainder, destroyed, and leave no residue. The same is true of the ears, nose, tongue, body, and mind.
The mind cognizes dharmas, delights in what is beautiful, and detests what is ugly. It does not establish mindfulness of the body, and its mind is narrow. It does not know as they truly are liberation of mind and liberation through wisdom.
Arisen evil and unwholesome states are not completely extinguished without remainder, are not destroyed, and leave a residue. In accordance with what it likes and dislikes, it experiences feelings that are pleasant, painful, or neither pleasant nor painful. It delights in that feeling, seeks it, clings to it, and grasps it.
Having delighted in that feeling, sought it, clung to it, and grasped it, if it is a pleasant feeling, then because of grasping and with grasping as condition, existence comes to be; with existence as condition, birth comes to be; with birth as condition, aging and death, sorrow, lamentation, grief, suffering, and distress come to be. Thus this entire great mass of suffering arises.
“Monks, is this not sufficient for the continuity bound by craving to persist, as maintained by the monk Sāti, the Fisherman’s Son?”
The bhikkhu replied:
“Blessed One, thus this fully explains the continuity bound by craving, as in the case of the bhikkhu Sāti, son of Kevaṭṭa.”
“When the Tathagata appears in the world—an Arhat, Perfectly Enlightened, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Trainer of Persons to Be Tamed, Teacher of Gods and Humans, called the Buddha, the Blessed One—his eye sees forms, yet he neither delights in nor clings to beautiful forms, nor does he despise ugly forms. He establishes mindfulness of the body with an immeasurable mind and knows, as it truly is, liberation of mind and liberation through wisdom.
Evil and unwholesome qualities that have arisen are completely extinguished and destroyed without remainder. The same applies to the ear, nose, tongue, body, and mind. When the mind cognizes phenomena, he neither delights in nor clings to what is beautiful, nor does he despise what is ugly.
He establishes mindfulness of the body with an immeasurable mind. He knows, as it truly is, liberation of mind and liberation through wisdom. Unwholesome qualities that have arisen are completely extinguished and destroyed without remainder.
Thus, regarding whatever pleasant or unpleasant experience is received through feeling—whether pleasant, painful, or neither pleasant nor painful—he does not delight in that feeling, seek it, cling to it, or grasp it. Because he does not delight in that feeling, seek it, cling to it, or grasp it, if a pleasant feeling arises, it then ceases. With the cessation of pleasure, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death cease; sorrow, lamentation, pain, grief, and anguish also cease.
Thus, this entire great mass of suffering ceases.
“Bhikkhus, is this not the complete liberation attained through the cessation of craving?”
The bhikkhus replied:
“Blessed One, this is indeed the complete liberation attained through the cessation of craving.”
When this Dharma was spoken, the three-thousand-great-thousand world-system quaked three times: having quaked, it quaked again; having trembled, it trembled again; having resounded, it resounded again. Therefore, this discourse is called “Liberation Through the Exhaustion of Craving.”
Thus did the Buddha teach. Having heard the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.
Notes:
[01] Pāli parallel: M.38, Mahā-Taṇhāsankhaya-sutta.
[02] Trà-đế Kê-hòa-đa Tử 嗏 帝 雞 和 哆 子. Sāti Kevaṭṭa Putta, the son of a fisherman.
[03] “A real entity” 真 說; Pāli: Phūta. It is understood as an entity, an existent, or a living being. In the context of the Chinese text, it should be understood as “an existing thing.”
[04] “Auspicious” 吉 祥; Pāli: mangala. It means “auspicious,” but it can also mean “a plowshare.” Here it should be understood in the latter sense.
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