中阿含經

17. THE POTALI CHAPTER

210. THE DISCOURSE TO THE BHIKKHUNI DHARMADINNA^[1]

Thus have I heard:

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

At that time, the laywoman Visakha ^[03] went to the bhikkhuni Dharmadinna,^[04] bowed her head at her feet, then withdrew and sat to one side, saying:

"Venerable Sister,^[05] I have something I wish to ask. Would you be willing to hear me?"

The bhikkhuni Dharmadinna replied:

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

The laywoman Visakha then asked:

"Venerable Sister, one speaks of 'the person,'^[06] calling it 'the person'; what, then, is the person?"

The bhikkhuni Dharmadinna replied:

"The Blessed One taught that the five aggregates subject to clinging ^[07] are the person. They are the aggregate of form subject to clinging and the aggregates of feeling, perception, formations, and consciousness subject to clinging. These are the five aggregates subject to clinging taught by the Blessed One."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister."

Having heard this, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, what is called the view of a person?"^[08]

The bhikkhuni Dharmadinna replied:

"An ignorant ordinary person, who is not learned, has not encountered a good spiritual friend, does not know the noble Dharma, and is not disciplined in accordance with the noble Dharma,^[09] regards form as the self, regards the self as possessing form, regards form as being within the self, or regards the self as being within form. Such a person regards feeling, perception, formations, and consciousness as the self, regards the self as possessing consciousness, regards consciousness as being within the self, or regards the self as being within consciousness. This is called the view of a person."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister."

Having heard this, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, what is called freedom from the view of a person?"

The bhikkhuni Dharmadinna replied:

"A learned noble disciple, who has encountered a good spiritual friend, knows the noble Dharma, and is well disciplined in the noble Dharma, does not regard form as the self, does not regard the self as possessing form, does not regard the self as being within form, and does not regard form as being within the self. Such a disciple does not regard feeling, perception, formations, or consciousness as the self, does not regard the self as possessing consciousness, does not regard consciousness as being within the self, and does not regard the self as being within consciousness. This is called freedom from the view of a person."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister."

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, what is called the cessation of the person?"

The bhikkhuni Dharmadinna replied:

"The aggregate of form subject to clinging is cut off without remainder, relinquished, completely cast away, undefiled, extinguished, and brought to tranquility. The aggregates of feeling, perception, formations, and consciousness subject to clinging are cut off without remainder, relinquished, completely cast away, undefiled, extinguished, and brought to tranquility. This is the cessation of the person."

Having heard this, the laywoman Visakha praised her:

"Excellent! Excellent, Venerable Sister."

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, an aggregate is spoken of as an aggregate subject to clinging, and an aggregate subject to clinging is spoken of as an aggregate. Is an aggregate itself an aggregate subject to clinging, or is an aggregate subject to clinging itself an aggregate? Is an aggregate different from an aggregate subject to clinging?"

The bhikkhuni Dharmadinna replied:

"An aggregate may be an aggregate subject to clinging, or an aggregate may not be an aggregate subject to clinging. How is an aggregate itself an aggregate subject to clinging? If form is subject to the outflows and is clung to,^[10] and if feeling, perception, formations, and consciousness are subject to the outflows and are clung to, then an aggregate is said to be an aggregate subject to clinging.

"How is an aggregate not an aggregate subject to clinging? If form is free from the outflows and is not clung to, then an aggregate is said not to be an aggregate subject to clinging."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister."

Having heard this, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, what is the Noble Eightfold Path?"

The bhikkhuni Dharmadinna replied:

"The Noble Eightfold Path consists of the eight factors from right view through right concentration. This is called the Noble Eightfold Path."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister."

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, is the Noble Eightfold Path conditioned?"

The bhikkhuni Dharmadinna replied:

"Yes, the Noble Eightfold Path is conditioned."

Having heard this, the laywoman Visakha praised her:

"Excellent! Excellent, Venerable Sister." After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, how many groups are there?"

The bhikkhuni Dharmadinna replied:

"There are three groups: the group of moral discipline, the group of concentration, and the group of wisdom."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister."

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, does the Noble Eightfold Path encompass the three groups, or do the three groups encompass the Noble Eightfold Path?"

The bhikkhuni Dharmadinna replied:

"It is not the Noble Eightfold Path that encompasses the three groups; rather, the three groups encompass the Noble Eightfold Path. Right speech, right action, and right livelihood—these three factors of the Noble Path are included in the noble group of moral discipline. Right mindfulness and right concentration—these two factors are included in the noble group of concentration. Right view, right intention, and right effort—these three factors are included in the noble group of wisdom. Thus, it is said that the Noble Eightfold Path does not encompass the three groups; rather, the three groups encompass the Noble Eightfold Path."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister." After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, does cessation have an opposite?"

The bhikkhuni Dharmadinna replied:

"Cessation has no opposite."

Having heard this, the laywoman Visakha praised her:

"Excellent! Excellent, Venerable Sister."

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, how many factors does the first dhyana have?"

The bhikkhuni Dharmadinna replied:

"The first dhyana has five factors: initial thought, sustained thought, joy, bliss, and one-pointedness of mind.^[11] These are the five factors of the first dhyana."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister."

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, what is called abandoning, what is called the sign, what is called the power of concentration, what is called the function of concentration, and what is called the cultivation of concentration?"^[12]

The bhikkhuni Dharmadinna replied:

"When there is a wholesome mind that is unified,^[13] this is called concentration. The four establishments of mindfulness are called the sign of concentration. The four right efforts are called the power of concentration. The four bases of spiritual power are called the function of concentration. Having cultivated these wholesome qualities, if one continues constantly to cultivate them diligently, this is called the cultivation of concentration."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister!"

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, when how many things leave a living body after death does the body come to be cast upon a charnel ground like an insentient piece of wood?"

The bhikkhuni Dharmadinna replied:

"There are three things whose departure from a living body at death causes the body to be cast upon a charnel ground like an insentient piece of wood. What are the three? The first is the life span, the second is warmth, and the third is consciousness. These are the three qualities whose departure from a living body at death causes the body to be cast upon a charnel ground like an insentient piece of wood."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister!"

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Sister, what is the difference between a dead person and one who has entered the attainment of cessation?"

The bhikkhuni Dharmadinna replied:

"In one who has died, the life faculty has ended, warmth has left the body, and the faculties have deteriorated. But when a bhikkhu enters the attainment of cessation, the life span has not ended, warmth has not left the body, and the faculties have not deteriorated. This is the difference between a dead person and one who has entered the attainment of cessation."

Having heard this, the laywoman Visakha praised her, saying:

"Excellent! Excellent, Venerable Sister!"

After praising her, the laywoman Visakha rejoiced and respectfully accepted the teaching. She asked further:

"Venerable Bhikkhuni, what is the difference between one who has entered the attainment of cessation and one who has entered the attainment of non-perception?"

Bhikkhuni Dharmadinnā replied:

"For one who enters the attainment of cessation, perception and cognition ^[14] both cease, whereas for one who enters the attainment of non-perception, perception and cognition do not cease. This is the difference between one who enters the attainment of cessation and one who enters the attainment of non-perception."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, what is the difference between one who emerges from the attainment of cessation and one who emerges from the attainment of non-perception?"

Bhikkhuni Dharmadinnā replied:

"When a bhikkhu emerges from the attainment of cessation, he does not give rise to the thought, ‘I am emerging from the attainment of cessation.’ When a bhikkhu emerges from the attainment of non-perception, he gives rise to the thought, ‘Am I percipient, or am I non-percipient?’ This is the difference between one who emerges from the attainment of cessation and one who emerges from the attainment of non-perception."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"When a bhikkhu enters the attainment of cessation, does he give rise to the thought, ‘I am entering the attainment of cessation’?"

Bhikkhuni Dharmadinnā replied:

"When a bhikkhu enters the attainment of cessation, he does not give rise to the thought, ‘I am entering the attainment of cessation’; rather, because his mind has previously been cultivated accordingly, he proceeds into it in that manner."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, when a bhikkhu emerges from the attainment of cessation, does he give rise to the thought, ‘I am emerging from the attainment of cessation’?"

Bhikkhuni Dharmadinnā replied:

"When a bhikkhu emerges from the attainment of cessation, he does not give rise to the thought, ‘I am emerging from the attainment of cessation’; rather, because this body and the six sense bases are conditioned by the life faculty, he emerges from the attainment."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, when a bhikkhu emerges from the attainment of cessation, in what does his mind delight? Toward what does it incline? And with what does it accord?"

Bhikkhuni Dharmadinnā replied:

"When a bhikkhu emerges from the attainment of cessation, his mind delights in seclusion, inclines toward seclusion, and accords with seclusion."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, how many kinds of feeling are there?" ^[15]

Bhikkhuni Dharmadinnā replied:

"There are three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. Conditioned by what do they arise? They arise conditioned by contact." ^[16]

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, what is pleasant feeling? What is painful feeling, and what is neither-painful-nor-pleasant feeling?"

Bhikkhuni Dharmadinnā replied:

"When pleasure arises through contact with pleasant contact ^[17], and the body and mind experience great pleasure, this feeling is called pleasant feeling. When pain arises through contact with painful contact, and the body and mind experience pain and no pleasure, this feeling is called painful feeling. When neither pain nor pleasure arises through contact with neither-painful-nor-pleasant contact, and the body and mind experience neither pain nor pleasure, neither gratification nor discomfort, this feeling is called neither-painful-nor-pleasant feeling."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, with regard to pleasant feeling, what is pleasant? What is painful? What is impermanent? What is the danger? What is the underlying tendency? With regard to painful feeling, what is pleasant, what is painful, what is impermanent, what is the danger, and what is the underlying tendency? With regard to neither-painful-nor-pleasant feeling, what is pleasant, what is painful, what is impermanent, what is the danger, and what is the underlying tendency?" ^[18]

Bhikkhuni Dharmadinnā replied:

"With regard to pleasant feeling, its arising is pleasant and its persistence is pleasant; its change is painful; impermanence is its danger, and sensual desire is its underlying tendency. With regard to painful feeling, its arising is painful and its persistence is painful; its change is pleasant; impermanence is its danger, and ill will is its underlying tendency. With regard to neither-painful-nor-pleasant feeling, pain or pleasure is not discerned; impermanence is its change, and ignorance is its underlying tendency."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, is every pleasant feeling an underlying tendency to sensual desire? ^[19] Is every painful feeling an underlying tendency to ill will? ^[20] Is every neither-painful-nor-pleasant feeling an underlying tendency to ignorance?" ^[21]

Bhikkhuni Dharmadinnā replied:

"Not every pleasant feeling is an underlying tendency to sensual desire; not every painful feeling is an underlying tendency to ill will; and not every neither-painful-nor-pleasant feeling is an underlying tendency to ignorance. Why is a pleasant feeling not an underlying tendency to sensual desire? A bhikkhu, secluded from sensual desire and secluded from unwholesome states, with applied thought and sustained thought, enters and dwells in the First Dhyāna, filled with the joy and pleasure born of seclusion.

This is a pleasant feeling that is not an underlying tendency to sensual desire. Why is this so? Because sensual desire has been abandoned.

Why is a painful feeling not an underlying tendency to ill will? When one longs for the bliss of unsurpassed liberation, sorrow and pain arise from one’s constant yearning for it. This is a painful feeling that is not an underlying tendency to ill will.

Why is this so? Because it abandons ill will. Why is a neither-painful-nor-pleasant feeling not an underlying tendency to ignorance?

With the cessation of pleasure and pain, and with the prior cessation of joy and sorrow, one enters and dwells in the Fourth Dhyāna, which is neither painful nor pleasant and possesses purity of mindfulness through equanimity. This is a neither-painful-nor-pleasant feeling that is not an underlying tendency to ignorance. Why is this so?

Because it abandons ignorance."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, what is the counterpart of pleasant feeling?"

Bhikkhuni Dharmadinnā replied:

"Painful feeling is the counterpart of pleasant feeling."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, what is the counterpart of painful feeling?"

Bhikkhuni Dharmadinnā replied:

"Pleasant feeling is the counterpart of painful feeling."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, what is the counterpart of the feeling that is both pleasant and painful?"

Bhikkhuni Dharmadinnā replied:

"Neither-painful-nor-pleasant feeling is the counterpart of pleasant and painful feeling."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, what is the counterpart of neither-painful-nor-pleasant feeling?"

Bhikkhuni Dharmadinnā replied:

"Ignorance is the counterpart of neither-painful-nor-pleasant feeling."

Having heard this, the laywoman Visākhā praised her, saying:

"Excellent! Excellent, Venerable Bhikkhuni!"

After offering this praise, the laywoman Visākhā rejoiced and respectfully accepted her words. She then asked:

"Venerable Bhikkhuni, what is the counterpart of ignorance?"

Bhikkhuni Dharmadinnā replied:

"True knowledge is the counterpart of ignorance."

The lay devotee Visākhā, having heard this, praised her, saying:

“Excellent! Excellent, Venerable Sister!”

After praising her, the lay devotee Visākhā rejoiced and respectfully accepted her teaching. She then asked:

“Venerable Sister, what is the counterpart of true knowledge?”

The bhikkhunī Dhammadinnā replied:

“True knowledge has nirvana as its counterpart.”

The lay devotee Visākhā, having heard this, praised her, saying:

“Excellent! Excellent, Venerable Sister!”

After praising her, the lay devotee Visākhā rejoiced and respectfully accepted her teaching. She then asked:

“Venerable Sister, what is the counterpart of nirvana?”

The bhikkhunī Dhammadinnā replied:

“You ^[22] wish to ask questions without end, but your questions cannot exhaust the limits of my knowledge. Nirvana has no counterpart. Nirvana is unobstructed, transcends obstruction, and eliminates obstruction. It is for this reason that I practice the holy life under the Blessed One.”

Then the lay devotee Visākhā, having heard the bhikkhunī Dhammadinnā speak, carefully received, retained, and recited her words. She then rose from her seat, bowed her head at the feet of the bhikkhunī Dhammadinnā, circumambulated her three times, and departed.

Not long after seeing the lay devotee Visākhā depart, the bhikkhunī Dhammadinnā went to the Buddha, bowed her head at the Buddha’s feet, and withdrew to stand to one side. She reported to the Buddha everything she had discussed with the lay devotee Visākhā, then joined her palms and said:

“Blessed One, in speaking and answering in this way, have I refrained from misrepresenting the Blessed One? Have I spoken truthfully and in accordance with the Dharma, without contradiction, dispute, or error?”

The Blessed One replied:

“Bhikkhunī, in speaking and answering in this way, you have not misrepresented me. You have spoken truthfully, in accordance with the Dharma and with the proper sequence of the Dharma. In relation to the Dharma, there is no contradiction, dispute, or error in what you have said. Bhikkhunī, if the lay devotee Visākhā had come and asked me, I too would have answered the lay devotee Visākhā with this same meaning and these same words. Bhikkhunī, the meaning is precisely as you have stated it; therefore, retain it in this way. Why is that? Because these words are indeed the meaning of the teaching.”

Thus spoke the Buddha. The bhikkhunī Dhammadinnā and the bhikkhus, having heard what the Buddha said, rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli: M.44. Cūḷa-vedalla-suttaṃ.

^[02] The Pāli recension states that this occurred at Rājagaha, in Veḷuvana, at Kalandakanivāpa.

^[03] Lay devotee Visākhā 毗 舍 佉 優 婆 夷. In the Pāli recension: Visākho upāsako, the male lay devotee Visākha, not the female lay devotee Visākhā.

^[04] Bhikkhunī Dhammadinnā 法 樂 比 丘 尼. Pāli: Dhammadinnā bhikkhunī. She was ranked foremost among the bhikkhunīs skilled in expounding the Dharma. She had formerly been the wife of Visākha in Rājagaha. The Chinese recension may have confused this Visākha with Visākhā, a female lay devotee whose ardent support of the Dharma equaled that of Anāthapiṇḍika.

^[05] Noble One. Pāli: ayye, “Venerable Noble Sister!”

^[06] Individual existence 有 身. Pāli: sakkāya, individual existence, or “satkāya.”

^[07] The five aggregates subject to clinging, also called the five clinging aggregates. Pāli: pañca upādānakkhandhā.

^[08] View of individual existence 自 身 見, also called identity view or the erroneous view of satkāya, comprising twenty cases. Pāli: sakkāya-diṭṭhi.

^[09] Untrained in the Dharma of the Noble Ones 不 御 聖 法. Pāli: ariyadhamme avinīto.

^[10] Chinese: 有 受.

^[11] Applied thought, sustained thought, rapture, bliss, and one-pointedness; or initial application, sustained application, rapture, bliss, and one-pointedness of mind, also called singleness of mind upon an object. Pāli: vitakka, vicāra, pīti, sukha, cittekaggatā.

^[12] “Cessation”; according to the answer here, this means concentration. Pāli: samādhi (concentration), samādhinimittā (sign of concentration), samādhiparikkhāra (the power, accomplishment, supports, or requisites of concentration), samādhibhavana (cultivation of concentration).

^[13] Attaining unity 得 一, also called one-pointedness of mind or the mind’s single direction. Pāli: ekaggatā.

^[14] Perception and cognition 想 知, or perception and feeling. Pāli: saññā-vedayita.

^[15] Chinese: giác 受, that is, feeling or sensation. Pāli: vedanā.

^[16] Chinese: contact 更 樂. Pāli: phassa.

^[17] Pleasure born from contact with a pleasant object 樂 更 樂 所 觸 生.

^[18] Latent tendency 使, fetter, or underlying tendency. Pāli: anusaya.

^[19] Latent tendency to sensual desire 欲 使, or the underlying tendency to lust. Pāli: rāgānusaya.

^[20] Latent tendency to aversion 恚 使, or the underlying tendency to anger. Pāli: paṭighānusaya.

^[21] Latent tendency to ignorance 無 明 使, or the underlying tendency to ignorance. Pāli: avijjānusaya.

^[22] Chinese: jun 君. It may refer to either a man or a woman. The gender of the character is inconsistent in the Chinese recension. Pāli: avuso.

211. THE SUTRA OF MAHĀKAUṢṬHILA^[1]

Thus have I heard:

At one time the Buddha was staying at Rājagṛha, in the Bamboo Grove, at Kalandaka’s Park.

Then, late in the day, the Venerable Śāriputra rose from meditation and went to the Venerable Mahākauṣṭhila. ^[02] After they had exchanged greetings, he sat down to one side.

The Venerable Śāriputra said:

“Venerable Mahākauṣṭhila, I have a question I wish to ask. Will you listen?”

The Venerable Mahākauṣṭhila replied:

“Venerable Śāriputra, ask whatever you wish. After hearing your question, I shall consider it.”

The Venerable Śāriputra asked:

“Venerable Mahākauṣṭhila, the unwholesome is spoken of as ‘the unwholesome,’ and the roots of the unwholesome are spoken of as ‘the roots of the unwholesome.’ What is the unwholesome? What are the roots of the unwholesome?”

The Venerable Mahākauṣṭhila replied:

“Unwholesome bodily conduct, unwholesome verbal conduct, and unwholesome mental conduct are the unwholesome. Greed, aversion, and delusion are the roots of the unwholesome. These are the unwholesome and the roots of the unwholesome.”

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

“Excellent! Well said, Venerable Kauṣṭhila.”

After praising him, the Venerable Śāriputra rejoiced and respectfully accepted his teaching. He then asked:

“Venerable Kauṣṭhila, the wholesome is spoken of as ‘the wholesome,’ and the roots of the wholesome are spoken of as ‘the roots of the wholesome.’ What is the wholesome? What are the roots of the wholesome?”

The Venerable Mahākauṣṭhila replied:

“Excellent bodily conduct, excellent verbal conduct, and excellent mental conduct are the wholesome. Non-greed, non-aversion, and non-delusion are the roots of the wholesome. These are the wholesome and the roots of the wholesome.”

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

“Excellent! Excellent, Venerable Mahākauṣṭhila.”

After praising him, the Venerable Śāriputra rejoiced and respectfully accepted his teaching. He then asked:

“Wisdom is spoken of as ‘wisdom.’ What is wisdom?”

The Venerable Mahākauṣṭhila replied:

“Because one knows in this way, it is called wisdom. What does one know? One knows as it truly is, ‘This is suffering’; one knows as it truly is, ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ and ‘This is the path leading to the cessation of suffering.’ Because one knows in this way, it is called wisdom.”

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

“Excellent! Excellent, Venerable Mahākauṣṭhila.”

After praising him, the Venerable Śāriputra rejoiced and respectfully accepted his teaching. He then asked:

“Venerable Mahākauṣṭhila, consciousness is spoken of as ‘consciousness.’ What is consciousness?”

The Venerable Mahākauṣṭhila replied:

“Because consciousness cognizes, it is called consciousness. ^[3] What does it cognize? It cognizes forms, sounds, odors, flavors, tangible objects, and dharmas. Because consciousness cognizes, it is called consciousness.”

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

“Excellent! Excellent, Venerable Mahākauṣṭhila.”

After praising him, the Venerable Śāriputra rejoiced and respectfully accepted his teaching. He then asked:

“Venerable Mahākauṣṭhila, are wisdom and consciousness, these two dharmas, conjoined or separate? Can these two dharmas be designated separately?”^[4]

The Venerable Mahākauṣṭhila replied:

“These two dharmas are conjoined, not separate. They cannot be designated separately. Why is that? Whatever is known by wisdom is also cognized by consciousness. Therefore, these two dharmas are conjoined, not separate, and they cannot be said to be separate.”

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

“Excellent! Excellent, Venerable Mahākauṣṭhila.”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, when one knows, by what does one know?”

The Venerable Mahākoṭṭhita replied:

“When one knows, one knows by means of wisdom.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, what is the meaning of wisdom? What distinction does it possess? What merit does it possess?”

The Venerable Mahākoṭṭhita replied:

“Wisdom has the meaning of disenchantment, the meaning of dispassion, and the meaning of seeing things as they truly are.[5”]

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, what is right view?”

The Venerable Mahākoṭṭhita replied:

“To know suffering as it truly is, to know the arising of suffering as it truly is, to know the cessation of suffering as it truly is, and to know the path leading to the cessation of suffering as it truly is—this is called right view.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, how many causes and how many conditions give rise to right view?”

The Venerable Mahākoṭṭhita replied:

“There are two causes and two conditions that give rise to right view. What are the two? The first is instruction from another; the second is inward reflection. These are the two causes and two conditions that give rise to right view.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, by how many factors is right view supported so that one may attain the fruit of liberation of mind and the fruit of liberation through wisdom, and acquire the merit of liberation of mind and the merit of liberation through wisdom?”

The Venerable Mahākoṭṭhita replied:

“Right view is supported by five factors so that one may attain the fruit of liberation of mind and the fruit of liberation through wisdom, and acquire the merit of liberation of mind and the merit of liberation through wisdom. What are the five? First, it is supported by truth; second, it is supported by virtue; third, it is supported by extensive learning; fourth, it is supported by serenity; and fifth, it is supported by insight. These are called the five factors by which right view is supported so that one may attain the fruit of liberation of mind and the fruit of liberation through wisdom, and acquire the merit of liberation of mind and the merit of liberation through wisdom.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, how does future existence arise ^[06]?”

The Venerable Mahākoṭṭhita replied:

“An ignorant, unlearned ordinary person, covered by ignorance and bound by the fetter of craving, who does not associate with good spiritual friends, does not understand the noble Dharma, and is not disciplined in the noble Dharma, is said to bring about future existence.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, how does future existence not arise?”

The Venerable Mahākoṭṭhita replied:

“When ignorance has ceased and true knowledge has arisen, suffering is necessarily brought completely to an end. This is called not bringing about future existence.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, how many kinds of feeling are there?”

The Venerable Mahākoṭṭhita replied:

“There are three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Conditioned by what do these feelings arise? They arise conditioned by contact.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, are these three phenomena—feeling, perception, and volition—conjoined or separate? Can these three phenomena be designated separately?”

The Venerable Mahākoṭṭhita replied:

“These three phenomena—feeling, perception, and volition—are conjoined, not separate. These three phenomena cannot be designated separately. Why is that? Whatever is felt by feeling is also perceived by perception and intended by volition. Therefore, these three phenomena are said to be conjoined, not separate, and they cannot be designated separately.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“What resistance does cessation encounter?”

The Venerable Mahākoṭṭhita replied:

“Cessation encounters no resistance.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, there are five faculties with distinct activities ^[07] and distinct domains, each faculty experiencing its own particular domain: the faculties of the eye, ear, nose, tongue, and body. These five faculties have distinct modes of activity and distinct domains, each experiencing its own particular domain. What, then, experiences all their domains on their behalf? What serves as their support?”

The Venerable Mahākoṭṭhita replied:

“The five faculties have distinct modes of activity and distinct domains, each faculty experiencing its own particular domain: the faculties of the eye, ear, nose, tongue, and body. These five faculties have distinct modes of activity and distinct domains, each experiencing its own particular domain. The mind experiences all their domains on their behalf. The mind serves as their support.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Upon what does the mind depend in order to continue?”

The Venerable Mahākoṭṭhita replied:

“The mind depends upon the life faculty in order to continue.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, upon what does the life faculty depend in order to continue?”

The Venerable Mahākoṭṭhita replied:

“The life faculty depends upon warmth in order to continue.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

“Venerable Mahākoṭṭhita, are these two phenomena—the life faculty and warmth—conjoined or separate? Can these two phenomena be designated separately?”

The Venerable Mahākoṭṭhita replied:

“These two phenomena—the life faculty and warmth—are conjoined, not separate. They cannot be regarded as separate phenomena. Why is that?

Because of the life faculty, there is warmth; because of warmth, there is the life faculty. If there were no life faculty, there would be no warmth; if there were no warmth, there would be no life faculty. It is just as a lamp burns because of oil and a wick: there is light because of the flame, and there is a flame because of the light.

If there were no flame, there would be no light; if there were no light, there would be no flame. In the same way, because of the life faculty, there is warmth; because of warmth, there is the life faculty. If there were no life faculty, there would be no warmth; if there were no warmth, there would be no life faculty.

Therefore, these two phenomena are conjoined, not separate, and they cannot be regarded as separate phenomena.”

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

“Excellent! Excellent, Venerable Mahākoṭṭhita!”

The Venerable Śāriputra, having praised him, rejoiced and respectfully put his teaching into practice. He then asked:

"Venerable Mahākoṭṭhita, when how many factors depart, is this living body left lying in the charnel ground like an insentient piece of wood?"

The Venerable Mahākoṭṭhita replied:

"When three factors depart, this living body is left lying in the charnel ground like an insentient piece of wood. What are the three? First, the life span; second, warmth; and third, consciousness. When these three factors depart from the living body, it is left lying in the charnel ground like an insentient piece of wood."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, what is the difference between death and entry into the attainment of cessation?"

The Venerable Mahākoṭṭhita replied:

"In death, the life span has ended, warmth has departed, and the faculties have disintegrated. When a bhikkhu enters the attainment of cessation, his life span has not yet ended, warmth has not departed, and his faculties have not disintegrated. Such is the difference between death and entry into the attainment of cessation."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, what is the difference between entry into the attainment of cessation and entry into the attainment of non-perception?"

The Venerable Mahākoṭṭhita replied:

"When a bhikkhu enters the attainment of cessation, perception and cognition have ceased. When a bhikkhu enters the attainment of non-perception, perception and cognition do not cease. Such is the difference between entry into the attainment of cessation and entry into the attainment of non-perception."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, what is the difference between emerging from the attainment of cessation and emerging from the attainment of non-perception?"

The Venerable Mahākoṭṭhita replied:

"A bhikkhu emerging from the attainment of cessation does not think, ‘I am emerging from the attainment of cessation.’ A bhikkhu emerging from the attainment of non-perception thinks, ‘Do I have perception, or do I not have perception?’ Such is the difference between emerging from the attainment of cessation and emerging from the attainment of non-perception."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, when a bhikkhu enters the attainment of cessation, which formation ceases first: the bodily formation, the verbal formation, or the mental formation?"

The Venerable Mahākoṭṭhita replied:

"When a bhikkhu enters the attainment of cessation, the bodily formation ceases first, the verbal formation next, and the mental formation last."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, when a bhikkhu emerges from the attainment of cessation, which formation arises first: the bodily formation, the verbal formation, or the mental formation?"

The Venerable Mahākoṭṭhita replied:

"When a bhikkhu emerges from the attainment of cessation, the bodily formation arises first, the verbal formation next, and the mental formation last."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"When a bhikkhu emerges from the attainment of cessation, how many kinds of contact does he experience?"

The Venerable Mahākoṭṭhita replied:

"When a bhikkhu emerges from the attainment of cessation, he experiences three kinds of contact. What are the three? First, contact with the imperturbable; second, contact with nothingness; and third, contact with the signless. When a bhikkhu emerges from the attainment of cessation, he experiences these three kinds of contact."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, as to emptiness, the wishless, and the signless, do these three teachings differ in meaning and wording, or do they have the same meaning and the same wording?"

The Venerable Mahākoṭṭhita replied:

"Emptiness, the wishless, and the signless—these three teachings differ in both meaning and wording."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, how many causes and how many conditions give rise to the attainment of the imperturbable?"

The Venerable Mahākoṭṭhita replied:

"There are four causes and four conditions that give rise to the attainment of the imperturbable. What are the four? A bhikkhu, secluded from sensual desires and unwholesome states, attains and dwells in the first jhāna, and so forth, up to attaining and dwelling in the fourth jhāna. These are called the four causes and four conditions that give rise to the attainment of the imperturbable."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, how many causes and how many conditions give rise to the attainment of nothingness?"

The Venerable Mahākoṭṭhita replied:

"There are three causes and three conditions that give rise to the attainment of nothingness. What are the three? A bhikkhu, completely transcending all perceptions of form, and so forth, attains and dwells in the sphere of nothingness. These are called the three causes and three conditions that give rise to the attainment of nothingness."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, how many causes and how many conditions give rise to the attainment of non-perception?"

The Venerable Mahākoṭṭhita replied:

"There are two causes and two conditions that give rise to the attainment of non-perception. What are the two? First, not attending to any perception; and second, attending to the element of non-perception. These are called the two causes and two conditions that give rise to the attainment of non-perception."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, how many causes and how many conditions sustain the attainment of non-perception?"

The Venerable Mahākoṭṭhita replied:

"There are two causes and two conditions that sustain the attainment of non-perception. What are the two? First, not attending to any perception; and second, attending to the element of non-perception. These are the two causes and two conditions that sustain the attainment of non-perception."

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

"Excellent! Excellent, Venerable Mahākoṭṭhita!"

Having praised him, the Venerable Sāriputta rejoiced in and accepted his words. He then asked:

"Venerable Mahākoṭṭhita, how many causes and how many conditions lead to emergence from the attainment of non-perception?"

The Venerable Mahākoṭṭhita replied:

"There are three causes and three conditions that lead to emergence from the attainment of non-perception. What are the three? First, attending to all perceptions; second, not attending to the element of non-perception; and third, the life faculty being conditioned by this body and by the six ayatanas. These are called the three causes and three conditions that lead to emergence from the attainment of non-perception."

Thus, the two venerable ones praised one another, saying, "Excellent! Excellent!" Rejoicing in and accepting the matters they had discussed, they then rose from their seats and departed.
Notes:

^[01] Corresponds to Pāli M.43, Mahā-vedalla-suttaṃ. For the most part, compare the matters discussed in this sutra and see the notes to Sutra 210 above.

^[02] Mahākoṭṭhita 摩 訶 拘 絺 羅. Pāli: Mahā-Koṭṭhika.

^[03] "Consciousness cognizes; therefore it is called consciousness" 識 識 是 故 說 識. Pāli: vijānāti vijānātī'ti kho āvuso tasmā viññāṇan ti vuccati.

^[04] Pāli: labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetun ti—Is it possible, after repeatedly analyzing these phenomena, to posit their differing characteristics?

^[05] Pāli: paññā kho āvuso abhiññatthā pariññatthā pahānatthā ti—wisdom has the meaning of direct knowledge, full understanding, and abandonment.

^[06] Future existence 當 來 有. Pāli: āyatiṃ punabbhavābhimibbatti, rebirth occurring in the future.

^[07] Diverse courses of conduct 行 異. Pāli: nānāgocarāni, having distinct spheres of activity, distinct domains of conduct.