中阿含經

17. CHAPTER ON POTALI

204. THE RAMA SUTRA^[1]

Thus have I heard:

At one time, the Buddha was journeying in the country of Sravasti, staying in the Eastern Park, in the Hall of Migara's Mother.

Then, in the late afternoon, the Blessed One rose from meditation, descended from the hall, and said to Venerable Ananda:

"Now you and I shall go to the Ajiravati River ^[02] to bathe."

Venerable Ananda replied:

"Yes, Blessed One."

Then Venerable Ananda took the door key and walked from dwelling to dwelling, saying to every bhiksu he encountered:

"Venerable friends, please go to the house of the brahmin Rama.^[03]"

When the bhiksus heard this, they went together to the house of the brahmin Rama.

The Blessed One led Venerable Ananda to the Ajiravati River, removed his robe and placed it on the bank, and then entered the water to bathe. After bathing, he came out, dried himself, and put on his robe. Venerable Ananda then stood behind the Blessed One and fanned the Buddha. Thereupon, Venerable Ananda joined his palms toward the Buddha and said: ^[04]

"Blessed One, the house of the brahmin Rama is excellent, orderly, and most delightful. May the Blessed One, out of loving-kindness and compassion, deign to go to the house of the brahmin Rama."

The Blessed One silently accepted Venerable Ananda's request. The Blessed One then led Venerable Ananda to the house of the brahmin Rama. At that time, a large number of bhiksus had assembled and were seated in the house of the brahmin Rama, expounding the Dharma. The Buddha stood outside the door and waited for the bhiksus to finish speaking on the Dharma. When the large assembly of bhiksus had finished speaking on the Dharma, they sat in silence. Knowing this, the Blessed One cleared his throat and knocked on the door.

Hearing this, the bhiksus immediately went out and opened the door. ^[05] The Blessed One entered the house of the brahmin Rama, prepared a seat before the assembly of bhiksus, sat down, and asked:

"Bhiksus, what were you discussing just now? For what purpose have you assembled and seated yourselves here?"

The bhiksus replied:

"Blessed One, we were just expounding the Dharma. It was for this Dharma activity that we assembled and sat here."

The Blessed One praised them, saying:

"Excellent! Excellent! When bhiksus assemble and sit together, they should do one of two things: first, expound the Dharma; second, remain silent. Why is this? I shall teach you the Dharma. Listen carefully! Listen carefully! Reflect well upon it."

The bhiksus then said:

"We shall respectfully receive your teaching and listen."

The Buddha said:

"There are two kinds of seeking. The first is noble seeking, ^[06] and the second is ignoble seeking. What is ignoble seeking? There is a kind of person who is truly subject to illness, yet seeks what is subject to illness; who is truly subject to death, yet seeks what is subject to death; and who is truly subject to sorrow, lamentation, suffering, and distress, and subject to defilement, yet seeks what is defiled.

"What does it mean to be truly subject to illness ^[07] yet seek what is subject to illness? What is subject to illness? Children and siblings are things subject to illness. Elephants, horses, cattle, goats, male and female servants, money, precious treasures, grain, and rice are things subject to illness. Beings come into contact with these things, become immersed and defiled by them, crave them, cling to them, and arrogantly appropriate and possess them, without seeing the danger or seeing the way of escape.

"What does it mean to be subject to aging, ^[08] death, sorrow, lamentation, grief, distress, and defilement? Children and siblings are defiled things. Elephants, horses, cattle, goats, male and female servants, money, and precious treasures are defiled and harmful things.

Beings become immersed and defiled by them, come into contact with them, crave them, cling to them, and arrogantly appropriate and possess them, without seeing the danger or seeing the way of escape. If such a person wishes to seek the illness-free, secure, unsurpassed nirvana, it is impossible for that person to attain the secure, unsurpassed nirvana. If that person seeks the ageless, deathless, free from sorrow, lamentation, grief, distress, and defilement—the unsurpassed, secure nirvana—it is impossible for that person to attain the unsurpassed, secure nirvana.

This is called ignoble seeking.

"What is noble seeking? There is a kind of person who thinks: 'I am truly subject to illness, yet I do not abandon seeking what is subject to illness. I am truly subject to aging, death, sorrow, lamentation, suffering, distress, and defilement, yet I do not abandon seeking what is defiled.

Therefore, I should seek the illness-free, unsurpassed, secure nirvana. I should seek the ageless, deathless, free from sorrow, lamentation, grief, distress, and defilement—the unsurpassed, secure nirvana.' That person then seeks the illness-free, unsurpassed, secure nirvana, and it is possible for that person to attain the illness-free, unsurpassed, secure nirvana. That person seeks the ageless, deathless, free from sorrow, lamentation, grief, distress, and defilement—the unsurpassed, secure nirvana—and it is possible for that person to attain the ageless, deathless, free from sorrow, lamentation, grief, distress, and defilement—the unsurpassed, secure nirvana.

"Formerly, before I attained unsurpassed, complete, perfect enlightenment, I too thought: 'I am truly subject to illness, yet I do not abandon seeking what is subject to illness. I am truly subject to aging, death, sorrow, lamentation, grief, distress, and defilement, yet I do not abandon seeking the ageless, deathless, free from sorrow, lamentation, grief, distress, and defilement. Should I therefore seek the illness-free, unsurpassed, secure nirvana? Should I seek the ageless, deathless, free from sorrow, lamentation, grief, distress, and defilement—the unsurpassed, secure nirvana?'"

"When I was a pure young man, with glossy black hair, until I reached the prime of life at the age of twenty-nine, I lived then in the utmost pleasure, amusing myself, adorning myself, and traveling about. At that time, although my parents wept and none of my relatives rejoiced, I shaved off my hair and beard, donned the kasaya robe, and, with firm faith, left the household life for homelessness to train in the Way. I guarded the purity of my bodily conduct and guarded the purity of my verbal and mental conduct.

Having accomplished this body of precepts, I further wished to seek the unailing, unsurpassed security of nirvana; the unaging, deathless, sorrowless, stainless, unsurpassed security of nirvana, free from grief and distress. Therefore, I went to Alara Kalama ^[09] and asked, 'Venerable Alara, may I follow your Dharma and cultivate the holy life?' Alara replied, 'Worthy one, there is no reason why you may not. If you wish to practice, then practice.' I asked further, 'How do you directly know, awaken to, and personally realize this Dharma?' Alara answered, 'Having transcended every sphere of consciousness, I attained the sphere of nothingness and accomplished abiding therein.

Thus, I directly knew, awakened to, and personally realized my Dharma.' I then thought, 'Alara is not the only one who possesses such faith; I too possess such faith. Alara is not the only one who possesses such diligence; I too possess such diligence. Alara is not the only one who possesses such wisdom; I too possess such wisdom.' Alara had directly known, awakened to, and personally realized this Dharma.

Wishing to realize it, I dwelt alone, secluded in a remote, empty, and tranquil place. With my mind heedful, I practiced diligently, and before long I realized that Dharma. Having realized it, I again went to Alara Kalama and asked, 'Venerable Alara, is this the Dharma that is directly known, awakened to, and personally realized—namely, transcending every immeasurable sphere of consciousness, attaining the sphere of nothingness, and accomplishing abiding therein?' Alara replied to me, 'Worthy one, this is the Dharma that I directly knew, awakened to, and personally realized—namely, transcending every immeasurable sphere of consciousness, attaining the sphere of nothingness, and accomplishing abiding therein.' Alara further said to me, 'Worthy one, as I have realized this Dharma,

so have you.

As you have realized this Dharma, so have I. Worthy one, come and lead this community of disciples together with me.' Thus Alara treated me as a revered teacher, regarded me as his equal, and showed me the highest respect, the highest offerings, and the highest delight.

"I then thought, 'This Dharma does not lead to knowledge; it does not lead to awakening or to nirvana. I shall therefore relinquish this Dharma and seek further the unailing, unsurpassed security of nirvana; I shall seek the unaging, deathless, sorrowless, stainless, unsurpassed security of nirvana, free from grief and distress.' I then abandoned this Dharma and went in search of the unailing, unsurpassed security of nirvana.

"I then went to Uddaka Ramaputta ^[10] and asked, 'Venerable Uddaka, may I dwell within your teaching and train in it?' Uddaka Ramaputta replied to me, 'Worthy one, there is no reason why you may not. If you wish to train, then train.' I asked further, 'Venerable Uddaka, what Dharma did your father Rama ^[11] directly know, awaken to, and personally realize?' Uddaka Ramaputta answered, 'Worthy one, having transcended the entire sphere of nothingness, he attained the sphere of neither-perception-nor-non-perception and accomplished abiding therein.

Worthy one, this is the Dharma that my father Rama directly knew, awakened to, and personally realized.' I then thought, 'Rama is not the only one who possessed such faith; I too possess such faith. Rama is not the only one who possessed such diligence; I too possess such diligence. Rama is not the only one who possessed such wisdom; I too possess such wisdom.

Rama directly knew, awakened to, and personally realized this Dharma; why should I not also directly know, awaken to, and personally realize it?' Because I wished to realize this Dharma, I dwelt alone in a remote, empty, and tranquil place, with my mind heedful, practicing diligently. After dwelling alone in seclusion in that remote, empty, and tranquil place, I realized that Dharma before long. Having realized it, I again went to Uddaka Ramaputta and asked, 'Venerable Uddaka Ramaputta, was this the Dharma that your father Rama directly knew, awakened to, and personally realized—namely, transcending the entire sphere of nothingness, attaining the sphere of neither-perception-nor-non-perception, and accomplishing abiding therein?' Uddaka Ramaputta replied to me, 'Worthy one,

this is the Dharma that my father Rama directly knew, awakened to, and personally realized—namely, transcending the entire sphere of nothingness, attaining the sphere of neither-perception-nor-non-perception, and accomplishing abiding therein.' Uddaka further said to me, 'As my father realized this Dharma, so have you.

As you have realized this Dharma, so did my father. Worthy one, come and lead this community of disciples together with me.' Uddaka treated me as equal in status to a revered teacher, regarded me as a revered teacher, and showed me the highest respect, the highest offerings, and the highest delight. I then thought, 'This Dharma does not lead to knowledge; it does not lead to awakening or to nirvana.

I shall therefore relinquish this Dharma and seek further the unailing, unsurpassed security of nirvana; I shall seek the unaging, deathless, sorrowless, stainless, unsurpassed security of nirvana, free from grief and distress.' I then relinquished that Dharma and went in search of the unailing, unsurpassed security of nirvana; I sought the unaging, deathless, sorrowless, stainless, unsurpassed security of nirvana, free from grief and distress.

"I then traveled south of Mount Elephant Peak ^[12] and arrived at Uruvela, ^[13] a village belonging to a brahmin named Sena. ^[14] It was a beautiful and delightful tract of land, with luxuriant mountain forests and the clear blue waters of the Nairanjana River ^[15] flowing beside its banks. Seeing that tract of land, I thought, 'If a virtuous son wishes to train in the Way, he should train in this place. I too am training in the Way; therefore, I shall train here.' I then gathered grass and went to the tree of awakening. ^[16] Upon arriving, I spread the grass on the ground, laid out my nisidana, and sat cross-legged, resolving not to leave that seat until I had attained the destruction of the taints. And I did not leave that seat until I had attained the destruction of the taints.

"Seeking the unailing, unsurpassed security of nirvana, I attained the unailing, unsurpassed security of nirvana. Seeking the unaging, deathless, sorrowless, stainless, unsurpassed security of nirvana, free from grief and distress, I attained the unaging, deathless, sorrowless, stainless, unsurpassed security of nirvana, free from grief and distress. Knowledge and vision arose, together with the factors of the path established through concentration: ^[17]

'Birth is ended, the holy life has been established, what had to be done has been done; I know as it truly is that there will be no further rebirth.'

"As soon as I attained unsurpassed perfect and complete awakening, I thought, 'To whom shall I teach the Dharma first?' Then I thought again, 'Should I first go and teach the Dharma to Alara Kalama?'"

"At that time, a deity dwelling in the sky said to Me, ‘Great Seer, you should know that Alara Kalama passed away seven days ago.’ I Myself also knew that Alara Kalama had passed away seven days earlier. I further thought, ‘What a loss for Alara Kalama that he did not hear this Dharma! If he had heard this Dharma, he would quickly have clearly understood the Dharma in accordance with the Dharma.^[18]’

"When I had just attained unsurpassed perfect enlightenment, I thought, ‘Should I first teach the Dharma to Uddaka Ramaputta?’ Again, a deity dwelling in the sky said to Me, ‘Great Seer, you should know that Uddaka Ramaputta passed away fourteen days ago.’ I Myself also knew that Uddaka Ramaputta had passed away fourteen days earlier. I further thought, ‘What a loss for Uddaka Ramaputta that he did not hear this Dharma! If he had heard this Dharma, he would quickly have clearly understood the Dharma in accordance with the Dharma.’

"When I had just attained unsurpassed perfect enlightenment, I thought, ‘To whom should I first teach the Dharma?’ Then I thought again, ‘In the past, the five bhikkhus attended upon Me and rendered Me much useful assistance. When I practiced austerities, those five bhikkhus served Me. Should I now first teach the Dharma to those five bhikkhus?’ Then I thought again, ‘Where are those five bhikkhus now?’ With the pure divine eye surpassing that of ordinary humans, I saw that the five bhikkhus were at the Seers’ Dwelling in Benares,^[19] in the Deer Park.

"I remained beneath the Bodhi tree as circumstances permitted. Afterward, I gathered up My robe, took My bowl, and journeyed toward Benares, arriving at the city of Kasi.^[20]

At that time, the heterodox practitioner Upaka^[21] saw Me approaching from afar and said to Me, ‘Venerable Gotama, your faculties are pure, your appearance is wondrous, and your face shines radiantly. Venerable Gotama, who is your revered teacher? Under whom did you train in the Way? In whose Dharma do you place your faith?’ I then spoke a verse in reply to Upaka:

I am supreme, the foremost;

Attachment to all dharmas has been removed.

Liberated, with craving utterly extinguished,

Self-awakened—whom could I call teacher?

The unequaled Great Hero,

Self-awakened to unsurpassed enlightenment,

The Tathagata, Teacher of gods and humans,

All-knowing, accomplished in the powers.

"Upaka asked:

"—Does Venerable Gotama consider himself the foremost?

"Again I spoke a verse in reply:

Such is the Supremely Victorious One,

Whose taints have been utterly destroyed.

I have slain all evil dharmas;

Therefore, I am the Supremely Victorious One.

"Upaka again asked Me:

"—Venerable Gotama, where do you now intend to go?

"I then spoke this verse:

I am going to Benares

To sound the drum of wondrous ambrosia,

To turn the unsurpassed Dharma wheel,

Never before turned in the world.

"Upaka again said to Me:

"—Venerable Gotama, perhaps it may be so.

"Then he took a side road and departed.

"I went alone to the Seers’ Dwelling in the Deer Park. At that time, the five bhikkhus saw Me approaching from afar, and they all made an agreement among themselves, saying, ‘Venerable friends, you should know that the ascetic Gotama is approaching. He is full of desires and demands, eating exquisite food—fine white rice together with flour, ghee, and honey—and anointing his body with sesame oil.

Now he is coming here again. Remain seated. Do not rise to welcome him, and do not pay homage to him.

Set aside a seat for him, but do not invite him to sit. Simply say, “If you wish to sit, do as you please.”’ I then approached the five bhikkhus. The five bhikkhus, unable to withstand My supremely wondrous majestic presence, immediately left their seats and rose.

One took My robe and bowl, another prepared a seat, and another brought water for Me to wash My feet. I thought, ‘Why are these foolish men so irresolute? They made an agreement among themselves and then acted contrary to it.’ Knowing this, I sat upon the seat the five bhikkhus had prepared.

The five bhikkhus then addressed Me directly by name and called Me ‘friend.’^[22] I said to them, ‘I am the Tathagata, the Unattached One, the Perfectly Enlightened One. Do not address Me directly by name, and do not call Me “friend.” Why is this? I sought the state free from illness, the unsurpassed security of nirvana, and I attained the state free from illness, the unsurpassed security of nirvana.

I sought the state free from aging, death, sorrow, lamentation, grief, distress, and defilement—the unsurpassed security of nirvana—and I attained the state free from aging, death, sorrow, lamentation, grief, distress, and defilement—the unsurpassed security of nirvana. Knowledge and vision arose; the factors of the path became firmly established: “Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.”’ They said to Me:

"—Friend Gotama, formerly you practiced in this way, followed the path in this way, and undertook austerities in this way, yet you still did not attain a superhuman state approaching noble knowledge and noble vision. How much less could you do so today, when you are full of desires and demands, eating exquisite food—fine white rice together with flour, ghee, and honey—and anointing your body with sesame oil?

"Again I said:

"—Five bhikkhus, have you ever before seen Me as I am now, with faculties so pure and a radiance so brilliant?

"The five bhikkhus then replied to Me:

"—Never before have we seen you with faculties so pure and a radiance so brilliant. Friend Gotama, your faculties are now pure, your appearance is wondrous, and your face shines radiantly.

"I then said to them:

"—Five bhikkhus, there are two extreme ways of life that those training in the Way should not practice. The first is indulgence in sensual pleasures, a base pursuit and the way of ordinary people. The second is self-affliction and self-mortification, which is not the Dharma of the noble ones and does not accord with the ultimate goal. Five bhikkhus, abandoning these two extremes, there is a middle path that gives rise to clear understanding and wisdom, brings about the attainment of samadhi and mastery, leads to knowledge, leads to awakening, and conduces to nirvana. It is the eightfold right path: the eight factors beginning with right view and ending with right samadhi.

"I then instructed the five bhikkhus in turn. While I instructed two, three went to collect alms. The three brought back enough food for all six of us.

While I instructed three, two went to collect alms. The two brought back enough food for all six of us. As I instructed them in this way, they sought the state free from illness, the unsurpassed security of nirvana, and attained the state free from illness, the unsurpassed security of nirvana.

They sought the state free from aging, death, sorrow, lamentation, grief, distress, and defilement—the unsurpassed security of nirvana—and attained the state free from aging, death, sorrow, lamentation, grief, distress, and defilement—the unsurpassed security of nirvana. Knowledge and vision arose; the factors of the path became firmly established: ‘Birth is ended, the holy life has been established, what had to be done has been accomplished, and they knew in accordance with reality that there would be no further rebirth.’

"Then the Blessed One further said to them:

“You five bhikkhus, there are five strands of sensual pleasure that are lovable, delightful, agreeable, pleasing, and entirely associated with desire. They are forms cognized by the eye, sounds cognized by the ear, odors cognized by the nose, flavors cognized by the tongue, and tangible objects cognized by the body. You five bhikkhus, foolish ordinary people who are unlearned, who have not encountered good spiritual friends, who do not know the noble Dharma, and who are not disciplined in the noble Dharma come into contact with these things and receive them with defilement, craving, attachment, and conceit, not knowing the danger and not seeing the way of escape.

You should know that they follow Māra, act according to Māra, fall into Māra’s power, are tightly enmeshed in Māra’s net, and are firmly bound by Māra’s fetters; they cannot escape Māra’s bondage. You five bhikkhus, just as a wild deer that has been tightly bound must follow the hunter, act according to the hunter, fall into the hunter’s hands, and be tightly enmeshed in the hunter’s net, so that when the hunter comes it cannot escape, so too, you five bhikkhus, foolish ordinary people who are unlearned, who have not encountered good spiritual friends, who do not know the noble Dharma, and who are not disciplined in the noble Dharma come into contact with the five kinds of exquisite sensual pleasure and receive and enjoy them with defilement, craving, attachment, and conceit,

recklessly plunging into them without seeing the danger or the way of escape.

You should know that they must follow Māra, act according to Māra, fall into Māra’s hands, be tightly enmeshed in Māra’s net, and be firmly bound by Māra’s cords; they cannot escape Māra’s bondage. You five bhikkhus, learned noble disciples who have encountered good spiritual friends, understand the noble Dharma, and are disciplined in the noble Dharma do not make contact with, become defiled by, crave, or cling to the five exquisite sensual pleasures, nor do they receive them with conceit; rather, they see the danger and see the way of escape.

You should know that they do not follow Māra, do not act according to Māra, do not fall into Māra’s hands, are not tightly enmeshed in Māra’s net, and are not firmly bound by Māra’s cords; thus they escape Māra’s bondage. You five bhikkhus, just as a wild deer that has escaped its bonds need not follow the hunter or act according to the hunter, does not fall into the hunter’s hands, is not tightly enmeshed in the hunter’s net, and is not firmly bound by the hunter’s cords, so that when the hunter comes it can escape, so too, you five bhikkhus, a learned noble disciple who has encountered good spiritual friends, understands the noble Dharma, and is disciplined in the noble Dharma does not make contact with, become defiled by, crave, or cling to the five strands of sensual pleasure,

nor does he receive them with conceit; rather, he sees the danger and sees the way of escape.

You should know that such people need not follow Māra or act according to Māra, do not fall into Māra’s hands, are not tightly enmeshed in Māra’s net, and are not firmly bound by Māra’s cords; thus they escape Māra’s bondage. You five bhikkhus, when a Tathagata appears in the world, he is an Arhat, one accomplished in knowledge and conduct, a Fully and Perfectly Awakened One, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Guide for Those to Be Tamed, a Teacher of Gods and Humans, a Buddha, a Blessed One.

He abandons the five hindrances, which defile the mind and weaken wisdom, and, secluded from sensual desire and secluded from unwholesome states, attains and abides in the Fourth Dhyāna.

With his concentrated mind thus purified, undefiled, untroubled, pliant, firmly established, and having attained imperturbability, he trains in and realizes the superknowledge of the destruction of the taints. He knows as it truly is: ‘This is suffering’; he knows as it truly is: ‘This is the origin of suffering’; he knows as it truly is: ‘This is the cessation of suffering’; and he knows as it truly is: ‘This is the path leading to the cessation of suffering.’ He knows as it truly is: ‘These are the taints’; ‘This is the origin of the taints’; ‘This is the cessation of the taints’; and ‘This is the path leading to the cessation of the taints.’ Knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance.

When liberated, he knows that he is liberated and knows as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ He then walks freely, stands freely, sits freely, and lies down freely. Why is that? He has personally seen that immeasurable evil and unwholesome states have been utterly extinguished.

Therefore, he walks freely, stands freely, sits freely, and lies down freely. You five bhikkhus, it is just as a wild deer in a deserted forest where no human figure is to be seen walks freely, stands freely, sits freely, and lies down freely. Why is that?

That wild deer is not within the hunter’s domain. Therefore, it walks freely, stands freely, sits freely, and lies down freely. So too, you five bhikkhus, a bhikkhu whose taints have been destroyed, who has attained the taintless, who is liberated in mind and liberated through wisdom, knows as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ He then walks freely, stands freely, sits freely, and lies down freely.

Why is that? Because he has personally seen that immeasurable evil and unwholesome states have been utterly extinguished; therefore, he walks freely, stands freely, sits freely, and lies down freely. You five bhikkhus, this is called liberation without remainder; this is called freedom from illness, the unsurpassed security of nirvana.

This is called freedom from aging and death, from sorrow, lamentation, grief, and distress, and from defilement—the unsurpassed security of nirvana.”

Thus spoke the Buddha. After the Venerable Ānanda and the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M. 26, Ariyapariyesana-suttaṃ.

^[02] A-di-la-bà-đề 阿 夷 羅 婆 提. Pāli: Aciravatī. In the Pāli version: Pubbakoṭṭhaka.

^[03] La-ma 羅 摩. Pāli: Rammaka.

^[04] Several details in this passage are not coherent.

^[05] According to the Pāli version, this was a hermitage (Rammakassa brāhmanassa assamo: the thatched hermitage of the brahmin Rammaka), not a house.

^[06] Noble quest 聖 求. Pāli: ariyāpariyesanā.

^[07] Subject to illness 病 法. Pāli: byādhidhamma.

^[08] Subject to aging 老 法. Pāli: jarādhamma.

^[09] A-la-la Già-la-ma 阿 羅 羅 伽 羅 摩. Pāli: Āḷāra Kālāma.

^[10] Uất-đà-la La-ma Tử 鬱 陀 羅 羅 摩 子. Pāli: Udduka Rāmaputta.

^[11] ‘Your father Rāma’ 汝 父 羅 摩; he should have been called Rāmaputta, and it is unclear why the text speaks this way here. The Pāli version likewise calls him only Rāma (the father’s name), rather than Uddaka or Rāmaputta (the son’s name).

^[12] Elephant’s Head Mountain 象 頂 山. Pāli: Gayāsisa.

^[13] Uất-bệ-la 鬱 鞞 羅. Pāli: Uruvelā.

^[14] Tư-na 斯 那. Pāli: Senā.

^[15] Ni-liên-thuyền 尼 連 禪. Pāli: Nerañjarā.

^[16] Tree of awakening, that is, the Bodhi tree.

^[17] Dharma factors of the path of concentration 定 道 品 法; the Pāli version reads: akuppā me vimutti, ‘My liberation is unshakable.’

^[18] The original Chinese reads: ‘Dharma following Dharma’ 法 次 法. The corresponding Pāli passage has no related term, but the usual expression is dhammānudhamma.

^[19] Benares, the dwelling place of seers, the Deer Park 波 羅 奈 仙 人 住 處 鹿 野 苑. Pāli: Bārāṇasi Isipatanaṃ Migadāyo.

^[20] The town of Gia-thi 加 尸 都 邑; its location is unknown.

^[21] Ưu-đà 優 陀. Pāli: Upaka.

^[22] Chinese: ‘You, in addressing me’ 卿 於 我. Pāli: āvusovādena ca samudācaranti; they addressed me as ‘āvuso’ (‘friend’ or ‘venerable sir’).

205. THE SUTRA ON THE FIVE LOWER FETTERS^[1]

Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

“I have previously taught the five lower fetters.^[02] Have you received and retained this teaching?”

The bhikkhus remained silent and did not reply. The Blessed One asked again, and then a third time:

“I have previously taught the five lower fetters. Have you received and retained this teaching?”

The bhikkhus remained silent and gave no answer even after the third time. Then the Venerable Malunkyaputta ^[03] rose from his seat, joined his palms toward the Buddha, and said:

“Blessed One, you once taught the five lower fetters. I have retained them.”

The Blessed One asked:

“Malunkyaputta, have you retained the five lower fetters that I once taught?”

The Venerable Malunkyaputta replied:

“The Blessed One taught sensual desire as the first lower fetter, and thus have I retained it. Ill will, identity view, attachment to precepts and observances, and doubt—the Blessed One taught doubt as the fifth lower fetter, and thus have I retained it.”

The Blessed One reproved him, saying:

“Malunkyaputta, why have you retained the teaching as though I taught the five lower fetters in this way? Malunkyaputta, from whose lips did you hear and retain that I taught the five lower fetters in this way?

“Malunkyaputta, would not the numerous followers of other teachings question and criticize you with this simile of a newborn infant? Malunkyaputta, a newborn infant, tender and lying asleep, does not even have the notion of sensual desire in its mind; how then could it be bound by sensual desire? Yet because the fetter lies latent in its inherent nature, it is called the underlying tendency to sensual desire.^[05] Malunkyaputta, a newborn infant, tender and lying asleep on its back, does not even have the notion of living beings; how then could its mind be bound by anger and ill will?

Yet because the fetter lies latent in its inherent nature, it is called the underlying tendency to ill will ^[06]. Malunkyaputta, a newborn infant, tender and lying asleep on its back, does not even have the notion of a self; how then could it be bound by attachment to a self? Yet because the fetter lies latent in its inherent nature, it is called the underlying tendency to identity view. ^[07] Malunkyaputta, a newborn infant, tender and lying asleep on its back, does not even have the notion of precepts; how then could its mind be bound by attachment to precepts?

Yet because the fetter lies latent in its inherent nature, it is called the underlying tendency to attachment to precepts and observances. ^[08] Malunkyaputta, a newborn infant, tender and weak, does not even have the notion of phenomena; how then could its mind be bound by doubt concerning phenomena? Yet because the fetter lies latent in its inherent nature, it is called the underlying tendency to doubt. ^[09] Would not the numerous followers of other teachings question and criticize you with this simile of a newborn infant?”

Then the Venerable Malunkyaputta, having been reproved to his face by the Blessed One, became distressed at heart. He lowered his head and remained silent, having no words with which to defend himself, his thoughts confused. After rebuking the Venerable Malunkyaputta to his face, the Blessed One sat in silence. At that time, the Venerable Ananda stood behind the Blessed One, holding a fan and fanning the Buddha. The Venerable Ananda then 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 to teach the bhikkhus about the five lower fetters. Having heard the Blessed One’s teaching, the bhikkhus will carefully retain it.”

The Blessed One said:

“Ananda, listen closely and reflect well.”

The Venerable Ananda said to the Buddha:

“Yes, I shall listen.”

The Buddha said:

“Ananda, here there is a kind of person who is bound by sensual desire. When a mind of sensual desire arises, that person does not understand release from it as it really is. Because that person does not understand release from it as it really is, sensual craving grows ever stronger and cannot be restrained or removed. That is a lower fetter.

“Ananda, here there is a kind of person who is bound by ill will. When a mind of ill will arises, that person does not understand release from it as it really is. Because that person does not understand release from it as it really is, anger and ill will grow ever stronger and cannot be restrained or removed. That is a lower fetter.

“Ananda, here there is a kind of person who is bound by identity view. When a mind of identity view arises, that person does not understand release from it as it really is. Because that person does not understand release from it as it really is, identity view grows ever stronger and cannot be restrained or removed. That is a lower fetter.

“Ananda, here there is a kind of person who is bound by attachment to precepts and observances. When a mind of attachment to precepts and observances arises, that person does not understand release from it as it really is. Because that person does not understand release from it as it really is, attachment to precepts and observances grows ever stronger and cannot be restrained or removed. That is a lower fetter.

“Ananda, here there is a kind of person who is bound by doubt. When a mind of doubt arises, that person does not understand release from it as it really is; doubt grows ever stronger and cannot be restrained or removed. That is a lower fetter.

“Ananda, one must rely upon the path and the course of practice to eliminate the five lower fetters. That anyone could eliminate the five lower fetters without relying upon this path and this course of practice is impossible.

“Ananda, it is just as if a person wished to seek some solid heartwood ^[10]. In order to find solid heartwood, he would take an axe into the forest and see a tree complete with roots, trunk, branches, leaves, and heartwood. But that he could obtain solid heartwood to carry away without cutting into the roots or trunk is impossible. So too, Ananda, one must rely upon the path and the course of practice to eliminate the five lower fetters. That anyone could eliminate the five lower fetters without relying upon this path and this course of practice is impossible.

“Ananda, one must rely upon the path and the course of practice to eliminate the five lower fetters. That anyone who relies upon this path and this course of practice can eliminate the five lower fetters is indeed possible.

“Ananda, it is just as if a person wished to seek some solid heartwood. In order to find solid heartwood, he would take an axe into the forest and see a tree complete with roots, trunk, branches, leaves, and heartwood. If he cut into the roots and trunk and obtained solid heartwood to carry away, that would indeed be possible. So too, Ananda, one must rely upon the path and the course of practice to eliminate the five lower fetters. That anyone who relies upon this path and this course of practice can eliminate the five lower fetters is indeed possible.

“Ananda, upon what path and what course of practice does one rely to eliminate the five lower fetters? Ananda, here there may be a kind of person who is bound by sensual desire. If the bondage of sensual desire has arisen, that person immediately understands release from it as it really is.

Having understood release from it as it really is, that person’s bondage of sensual desire immediately ceases. Ananda, here there is a person who is bound by ill will. If the bondage of ill will arises, that person immediately understands release from it as it really is.

Having understood release from it as it really is, that person’s bondage of ill will immediately ceases. Ananda, here there is a person who is bound by identity view. If identity view has bound that person, the person immediately understands release from it as it really is.

Having understood release from it as it really is, that person’s bondage of identity view immediately ceases. Ananda, here there is a person who is bound by attachment to precepts and observances. If the bondage of attachment to precepts and observances has arisen, that person immediately understands release from it as it really is.

Having understood release from it as it really is, that person’s bondage of attachment to precepts and observances immediately ceases. Ananda, here there is a person who is bound by doubt. If the bondage of doubt has arisen, that person immediately understands release from it as it really is.

Having understood release from it as it really is, that person’s bondage of doubt immediately ceases.

“Ananda, it is by relying upon this path and this course of practice that one eliminates the five lower fetters.

“Ananda, it is just as when the waters of the Ganges have risen and overflowed their banks. A person arrives who has business on the further shore and therefore wishes to cross the river. He thinks, ‘The waters of this Ganges have risen and overflowed their banks. I have business on the further shore and therefore wish to cross the river, but I do not have sufficient strength to wade safely to the further shore.’ Ananda, you should know that this person does not possess sufficient strength. So too, Ananda, if a person’s mind does not incline toward awakening, cessation, and nirvana, is not purified, and does not abide in liberation, you should know that this person is like that frail man who lacked strength.”

"Ānanda, suppose the waters of the Ganges were overflowing its banks. A person arrived who had business on the far shore and therefore wished to cross the river. He thought: ‘The waters of this Ganges are overflowing its banks. I have business on the far shore. By my own strength I am capable of wading safely across to the far shore.’ Ānanda, you should know that this person possesses sufficient strength. In the same way, Ānanda, if anyone inclines toward awakening, cessation, and nirvana, and abides in liberation with a purified mind, you should know that this person is like that strong man.

"Ānanda, suppose there were a flood ^[11], very deep and very broad, flowing swiftly and sweeping away many things, with neither boat nor bridge across it. A person arrived who had business on the far shore and therefore sought a way to cross. While seeking a way to cross, he thought: ‘This flood is now very deep and very broad, flowing swiftly and sweeping away everything, and there is neither boat nor bridge by which it may be crossed.

By what means can I safely reach the far shore? I have business on the far shore and must cross. By what means can I safely cross to the far shore?’ He then thought: ‘Here on this shore, I shall gather grass and wood, bind them together to make a raft, and use it to cross.’ Thereupon, on this shore he gathered grass and wood, bound them together into a raft, and safely crossed to the far shore.

In the same way, Ānanda, if a bhikshu takes seclusion as his object, relies upon seclusion, and abides in seclusion, calming bodily misconduct and entering a state of mental seclusion, secluded from sensual desire and unwholesome states, with applied and sustained thought, and with the joy and bliss born of seclusion, he attains and abides in the First Dhyāna. Based upon this state, he contemplates the arising and passing away of feeling.

Having contemplated the arising and passing away of feeling based upon this state, if he abides therein, he will certainly attain the destruction of the outflows. If, while abiding therein, he does not attain the destruction of the outflows, he will advance and reach the state of peace.

"Then, with applied and sustained thought stilled, inwardly tranquil and unified in mind, without applied or sustained thought, and with the joy and bliss born of concentration, he attains and abides in the Second Dhyāna. Based upon this state, he contemplates the arising and passing away of feeling. Having contemplated the arising and passing away of feeling based upon this state, if he abides therein, he will certainly attain the destruction of the outflows. If, while abiding therein, he does not attain the destruction of the outflows, he will advance and reach the state of peace.

"How does he advance and reach the state of peace? With the fading away of desire for joy, he dwells in equanimity, free from seeking, with right mindfulness and right knowledge; he experiences bliss with the body and attains and abides in the Third Dhyāna, concerning which the noble ones say: ‘One abides in bliss with noble equanimity and mindfulness.’ Based upon this state, he contemplates the arising and passing away of feeling. Having contemplated the arising and passing away of feeling based upon this state, if he abides therein, he will certainly attain the destruction of the outflows. If, while abiding therein, he does not attain the destruction of the outflows, he will advance and reach the state of peace.

"How does he advance and reach the state of peace? With the cessation of pleasure and the cessation of pain, and with joy and sorrow having already ceased, he attains and abides in the Fourth Dhyāna, which is neither painful nor pleasant and possesses purity of mindfulness through equanimity. Based upon this state, he contemplates the arising and passing away of feeling. Having contemplated the arising and passing away of feeling based upon this state, if he abides therein, he will certainly attain the destruction of the outflows. If, while abiding therein, he does not attain the destruction of the outflows, he will advance and reach the state of peace.

"How does he advance and reach the state of peace? Transcending all perceptions of form, with perceptions of resistance ceased ^[12], and giving no attention to perceptions of diversity, he enters boundless space and attains and abides in the Sphere of Boundless Space. Based upon this state, he contemplates the arising and passing away of feeling. Having contemplated the arising and passing away of feeling based upon this state, if he abides therein, he will certainly attain the destruction of the outflows. If, while abiding therein, he does not attain the destruction of the outflows, he will advance and reach the state of peace.

"How does he advance and reach the state of peace? Transcending the entire Sphere of Boundless Space, he enters boundless consciousness and attains and abides in the Sphere of Boundless Consciousness. Based upon this state, he contemplates the arising and passing away of feeling. Having contemplated the arising and passing away of feeling based upon this state, if he abides therein, he will certainly attain the destruction of the outflows. If, while abiding therein, he does not attain the destruction of the outflows, he will advance and reach the state of peace.

"How does he advance and reach the state of peace? Transcending the entire Sphere of Boundless Consciousness, he enters nothingness and attains and abides in the Sphere of Nothingness. Whatever feelings arise in him—whether pleasant, painful, or neither pleasant nor painful—he contemplates such feeling as impermanent; he contemplates its arising and passing away, dispassion, cessation, relinquishment, and release.

Having thus contemplated this feeling as impermanent, and having contemplated its arising and passing away, dispassion, cessation, relinquishment, and release, he no longer clings to anything in this world. ^[13] No longer clinging to anything in this world, he is without fear. Being without fear, he enters nirvana. He 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 existence.’

"It is just as if, not far from a village, there were a large banana plant, and a person came carrying an axe, cut down the plant, split it into pieces, and divided it into ten parts or a hundred parts. Having divided it into ten or a hundred parts, he peeled away each layer, yet could not find even the central shoot; how then could he find any heartwood? In the same way, Ānanda, whatever feelings a bhikshu experiences—whether pleasant, painful, or neither painful nor pleasant—he contemplates such feeling as impermanent; he contemplates its arising and passing away, dispassion, cessation, relinquishment, and release.

Having thus contemplated this feeling as impermanent, and having contemplated its arising and passing away, dispassion, cessation, relinquishment, and release, he no longer clings to anything in this world. No longer clinging to anything in this world, he is without fear. Being without fear, he enters nirvana.

He 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 existence.’"

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

"Blessed One! How marvelous! How extraordinary! Relying upon a support and establishing a support, the Blessed One has taught the bhikshus how to relinquish the outflows and how to transcend the outflows. Yet the bhikshus do not swiftly attain the unsurpassed realization, namely, the ultimate and complete cessation."

The Blessed One said:

"So it is, Ānanda! So it is, Ānanda! It is indeed marvelous and extraordinary that, relying upon a support and establishing a support, I have taught the bhikshus how to relinquish the outflows and how to transcend the outflows. Yet the bhikshus do not swiftly attain the unsurpassed realization, namely, the ultimate and complete cessation. Why is this? Because people differ in being superior or inferior, their training is refined or coarse. Because their cultivation of the path is refined or coarse, people differ from one another in being superior or inferior. Therefore, Ānanda, I say that people differ from one another in being superior or inferior."

Thus spoke the Buddha. After hearing what the Buddha had taught, Venerable Ānanda and the bhikshus rejoiced and respectfully practiced accordingly.

Notes:

^[01] Pāli parallel: M.64. Mahā-Māluṅkya-suttaṃ.

^[02] Five lower fetters 五 下 分 結. The “lower part” refers to the desire realm; these are the five kinds of fetters that lead to rebirth in the desire realm. They are also called the five lower-part fetters. Pāli: Pañc'orambhāgiyāni saṃyojanāni.

^[03] Māluṅkya’s Son 鬘 童 子. Pāli: Māluṅkyāputta, the son of a chief minister of the king of Kosala. Formerly, the Venerable One followed a non-Buddhist path. Later, he practiced according to the Buddha’s teaching and attained arhatship. This discourse was, of course, delivered before the Venerable One attained arhatship.

^[04] The original Chinese reads: “because that disposition lies latent in him.” Pāli: anusetvevassa kāmarāgānusayo, the latent tendency toward sensual craving lies dormant in him. Pāli uses the verb anuseti (to lie asleep, to lie dormant), clearly indicating the meaning of the defilement called a latent tendency (anusaya).

^[05] The tendency toward sensual desire 欲 使; Pāli: kāmarāgānusayo, the latent tendency toward sensual craving.

^[06] The tendency toward ill will 恚 使; Pāli: vyāpādānusayo, the latent tendency toward anger.

^[07] The tendency toward identity view 身 見 使; Pāli: sakkāyadiṭṭhānusayo, the latent tendency toward identity view.

^[08] The tendency toward attachment to precepts and observances 戒 取 使; Pāli: sīlabbataparāmāsānusayo, the latent tendency toward attachment to precepts and observances.

^[09] The tendency toward doubt 疑 使; Pāli: vicikicchānusayo, the latent tendency toward doubt.

^[10] Substance 實; Pāli: sāra, meaning both that which is firm and real and the heartwood of a tree.

^[11] The original Chinese reads: “mountain water,” water pouring down from a mountain. See the simile of the raft in Discourse 200 above.

^[12] Perception of the obstructed; elsewhere in this same Chinese version it is called perception of the resistant. Perceptions associated with eye-consciousness are perceptions of form. Perceptions associated with the following four consciousnesses are perceptions of the resistant (explanation in Dharmaskandha 8, No. 1537, Taishō p. 488c).

^[13] One who has eliminated the five lower fetters will no longer have any cause for rebirth—whether through clinging or appropriation—in the desire realm.

206. DISCOURSE ON THE IMPURITIES OF THE MIND^[1]

Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

“If any bhikkhu or bhikkhunī has not completely uprooted the five impurities ^[02] of the mind and has not cast off the five bondages ^[03] of the mind, that bhikkhu or bhikkhunī is said to possess qualities that inevitably lead to decline.

“What does it mean not to have completely uprooted the five impurities of the mind?

“Here, there is a kind of person who doubts the Blessed One, wavers, does not penetrate, is not resolute, and lacks pure faith ^[04]. If a person doubts the Blessed One, wavers, does not penetrate, is not resolute, and lacks pure faith, this is called not having completely uprooted the first impurity of the mind, namely, in regard to the Blessed One.^[05] Likewise, in regard to the true Dharma, the training precepts, and the instruction; ^[06] or toward fellow practitioners of the holy life praised by the Blessed One, one becomes angry, reviles, insults, vexes, and harms them, and does not penetrate, is not resolute, and lacks pure faith. This is the fifth impurity of the mind that has not been uprooted, namely, in regard to fellow practitioners of the holy life.

“What does it mean not to have cast off the five bondages of the mind?

“Here, there is a kind of person whose body is not free from defilement, sensual desire, craving, or thirst. If one’s body is not free from defilement, sensual desire, craving, or thirst, one’s mind is not inclined, does not have pure faith, does not become established, and does not gain firm resolve ^[07] in striving energetically ^[08] and diligently practicing seated meditation. If one has such a mind—one that is not inclined, does not have pure faith, does not become established, and does not gain firm resolve in striving energetically and diligently practicing seated meditation—this is called the first bondage of the mind, namely, in regard to the body.

“Furthermore, if one is not free from defilement, sensual desire, craving, or thirst in regard to sensual pleasures, one’s mind is not inclined, does not have pure faith, does not become established, and does not gain firm resolve in striving energetically and diligently practicing seated meditation. If one has such a mind—one that is not inclined, does not have pure faith, does not become established, and does not gain firm resolve in striving energetically and diligently practicing seated meditation—this is called the second bondage of the mind, namely, in regard to sensual pleasures.

“Furthermore, there is a kind of person who harbors doubt about what is spoken in accordance with the noble meaning, which is gentle and free from hindrances: teachings concerning virtue, concentration, liberation, the knowledge and vision of liberation, diminution, non-assembly, fewness of desires, cessation, seated meditation, and dependent origination. Although such teachings are spoken by a bhikkhu or śramaṇa, that person’s mind is not inclined, does not have pure faith, does not become established, and does not gain firm resolve in striving energetically and diligently practicing seated meditation.

If one has such a mind—one that is not inclined, does not have pure faith, does not become established, does not gain firm resolve, is not energetic, and does not practice seated meditation—this is called the third bondage of the mind, namely, in regard to the teaching.

“Furthermore, one frequently gathers with monastics or laypeople, engaging in commotion and indulgence and failing to learn. If one frequently gathers with monastics or laypeople, engaging in commotion and indulgence and failing to learn, one’s mind is not inclined, does not have pure faith, does not become established, and does not gain firm resolve in striving energetically and diligently practicing seated meditation. If one has such a mind—one that is not inclined, does not have pure faith, does not become established, and does not gain firm resolve in striving energetically and diligently practicing seated meditation—this is called the fourth bondage of the mind, namely, in regard to gatherings.

“Furthermore, having attained a little, one stops midway and does not seek further advancement. If, having attained a little, one stops midway and does not seek further advancement, one’s mind is not inclined, does not have pure faith, does not become established, and does not gain firm resolve in striving energetically and diligently practicing seated meditation. If one has such a mind—one that is not inclined, does not have pure faith, does not become established, and does not gain firm resolve in striving energetically and diligently practicing seated meditation—this is called the fifth bondage of the mind, namely, in regard to advancement.

“If any bhikkhu or bhikkhunī has not completely uprooted the five impurities of the mind and has skillfully cast off the five bondages of the mind, that bhikkhu or bhikkhunī is said to possess qualities that inevitably lead to decline.

“If any bhikkhu or bhikkhunī has skillfully and completely uprooted the five impurities of the mind and has skillfully cast off the five bondages of the mind, that bhikkhu or bhikkhunī is said to possess qualities of purity.

“What does it mean for a bhikkhu or bhikkhunī to have skillfully and completely uprooted the five impurities of the mind? Here, there is a kind of person who does not doubt the Blessed One and does not waver, but penetrates, is resolute, and has pure faith. If one does not doubt the Blessed One and does not waver, but penetrates, is resolute, and has pure faith, this is the first kind of person.

The same applies in regard to the true Dharma, the training precepts, and the instruction. Or, toward fellow practitioners of the holy life praised by the Blessed One, one is not angry, does not insult or vex them, and does not angrily harm them, but penetrates, is resolute, and has pure faith. This is called the fifth kind of person who has skillfully and completely uprooted the impurities of the mind, namely, in regard to fellow practitioners of the holy life.

“What does it mean to have skillfully cast off the five bondages of the mind?

“Here, there is a kind of person whose body is free from defilement, sensual desire, craving, and thirst. If one’s body is free from defilement, sensual desire, craving, and thirst, one’s mind is inclined, has pure faith, becomes established, gains firm resolve, strives energetically, and diligently practices seated meditation. This is called the first kind of person who has skillfully cast off the bondage of the mind, namely, in regard to the body.”

"Furthermore, regarding sensual desire, one becomes disenchanted, free from desire, free from craving, and free from thirst. If anyone becomes disenchanted with sensual desire, free from desire, free from craving, and free from thirst, that person’s mind inclines toward it, has serene confidence, abides firmly, possesses resolute understanding, strives energetically, applies himself diligently, and sits in meditation. This is the second kind of person who skillfully loosens the bondage of the mind, namely, with regard to sensual desire.

"Furthermore, there is a kind of person who, regarding teachings that accord with the noble meaning, are gentle, free from hindrances, and free from doubt—namely, teachings concerning morality, concentration, wisdom, liberation, the knowledge and vision of liberation, diminution, non-assembly, fewness of desires, contentment, eradication, dispassion, cessation, sitting in meditation, and dependent origination—when such teachings are expounded by an ascetic or a bhikkhu, inclines his mind toward them, has serene confidence, abides firmly, possesses resolute understanding, strives energetically, applies himself diligently, and sits in meditation.

If anyone has such a mind—inclining toward them, possessing serene confidence, abiding firmly, possessing resolute understanding, striving energetically, applying himself diligently, and sitting in meditation—this is the third kind of person who skillfully loosens the bondage of the mind, namely, with regard to the teaching.

"Furthermore, one does not habitually assemble with either monastics or laypeople, does not engage in commotion, and is not arrogant or extravagant, but instead pursues learning. If anyone does not habitually assemble with either monastics or laypeople, does not engage in commotion, and is not arrogant or extravagant, but instead pursues learning, that person’s mind inclines toward it, has serene confidence, abides firmly, possesses resolute understanding, strives energetically, applies himself diligently, and sits in meditation. This is the fourth kind of person who skillfully loosens the bondage of the mind, namely, with regard to non-assembly.

"Furthermore, one does not stop halfway after attaining only a little, but aspires to further progress. If anyone does not stop halfway after attaining only a little, but aspires to further progress, that person’s mind inclines toward it, has serene confidence, abides firmly, possesses resolute understanding, makes effort, strives energetically, applies himself diligently, and sits in meditation. This is called the fifth kind of person who skillfully loosens the bondage of the mind, namely, with regard to further progress.

"If any bhikkhu or bhikkhuni skillfully uproots the five defilements of the mind and skillfully loosens the five bondages of the mind, that bhikkhu or bhikkhuni is said to possess the Dharma of purity. Having abided in these ten factors, that person further cultivates five dharmas. What are the five?

"One cultivates the basis of spiritual power accomplished through concentration founded on desire and the volitional formation of abandoning, ^[09] based upon seclusion, based upon dispassion, based upon cessation, based upon relinquishment, and directed toward the non-conditioned. One cultivates concentration founded on energy, concentration of mind, and concentration founded on investigation, thereby accomplishing the basis of spiritual power associated with abandoning, based upon seclusion, based upon dispassion, based upon cessation, based upon relinquishment, and directed toward the non-conditioned; and capability is the fifth.

That person perfects capability and thereby perfects these fifteen dharmas, personally experiences them, ^[10] and will certainly attain knowledge, vision, perfect enlightenment, the gateway to the deathless, and dwelling near nirvana. I say that it is impossible for such a person not to reach nirvana.

"It is just as when a hen lays ten eggs or twelve eggs and continually incubates them, continually warms them, and continually watches over them. Even if that hen should become negligent, once chicks have developed within, they will strike with their feet, peck through the eggshells with their beaks, and emerge safely by themselves. Such a chick is foremost among chicks. In the same way, a bhikkhu who perfects capability and thereby perfects these fifteen dharmas, personally experiences them, and will certainly attain knowledge and vision, perfect enlightenment, the gateway to the deathless, and dwelling near nirvana. I say that it is impossible for such a person not to reach nirvana."

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

^[01] Pāli parallel: M.16, Cetekhila-suttaṃ. Compare the Treatise on the Collection of Different Approaches, fascicle 12 (No. 1536, Taishō 26, p. 416b–19c: "The five stakes in the mind and the five bondages of the mind.")

^[02] Defilement 穢; the Treatise on the Collection of Different Approaches, cited above, same location: Stake 栽, a sharp stake. Pāli: khīla.

^[03] Bondage 縳; see note 1 above. Pāli: cetasovinibandha.

^[04] "The mind does not open, the mind does not understand, the mind is not serene" 不開意不解意意不靜; the Treatise on the Collection of Different Approaches (cited above, same location): "Does not penetrate or enter, has no resolute understanding, has no serene confidence, and the mind is not settled" 意不靜—that is, the mind is unstable and lacks confidence. Pāli: nādhimuccati na sampasīdati.

^[05] The Treatise on the Collection of Different Approaches (cited above, same location): "Regarding the Great Teacher, the stake in the mind has not yet been abandoned or fully comprehended."

^[06] Teaching 教. In the Pāli version, the third is Saṃghe kaṅkhati, doubt concerning the Sangha; the fourth is sikkhāya kaṅkhati, doubt concerning the training precepts.

^[07] This is understood to mean an absence of determination.

^[08] The original Chinese reads: "personally endeavors to abandon" 自方便斷.

^[09] "The basis of spiritual power accomplished through the mind of concentration founded on desire and abandoning" 欲定心成就斷如意足. The character 心, "mind," may be superfluous; alternatively, it may be expressed as "the endeavor of abandoning through desire-samādhi" or "the supreme endeavor" (accomplishing the basis of spiritual power). For the first basis of spiritual power, see Sūtra 86 above.

^[10] "Perfecting personal experience" 成就自受, perhaps meaning "possessing full capability."