中阿含經

13. CHAPTER ON THE ANALYSIS OF THE FUNDAMENTALS

162. DISCOURSE ON THE ANALYSIS OF THE SIX ELEMENTS^[1]

Thus have I heard:

At one time the Buddha was traveling through the country of Magadha and staying in the city of Rajagriha.

Then the Blessed One went to a potter’s house^[02] and said:

“Potter, I now wish to stay in your pottery workshop for one night. Would that be agreeable to you?”

The potter replied:

“I have no objection, but a bhikkhu is already staying there. If he agrees, please do as you wish.”

At that time, Venerable Pukkusati^[03] was already staying in that pottery workshop.

Then the Blessed One left the potter’s house, entered the pottery workshop, and said to Venerable Pukkusati:

“Bhikkhu, I now wish to stay in this pottery workshop for one night. Would that be agreeable to you?”

Venerable Pukkusati replied:

“Venerable friend, I have no objection. Moreover, a grass seat has already been spread in this pottery workshop. If the venerable friend wishes to stay, please do as you wish.”

Having heard this, the Blessed One went outside the pottery workshop to wash his feet and then returned. He spread his sitting cloth upon the grass seat, sat cross-legged, and throughout the night remained silent in seated meditation, his mind composed.

Venerable Pukkusati also remained silent in seated meditation throughout the night, his mind composed.

Then the Blessed One thought: “This bhikkhu’s deportment is serene. It is truly marvelous and rare. Let me ask this bhikkhu, ‘Who is your teacher? Relying upon whom did you go forth, train in the Path, and receive the Dharma?’” Having thought thus, the Blessed One asked:

“Bhikkhu, who is your teacher? Relying upon whom did you go forth, train in the Path, and receive the Dharma?”

Venerable Pukkusati replied:

“Venerable friend, there is the ascetic Gautama of the Sakyan clan, who renounced his family, shaved off his hair and beard, donned the kasaya robe, and, with perfect faith, left the household life for homelessness to train in the Path. He has awakened to unsurpassed complete and perfect enlightenment^[04]. He is my teacher. Relying upon him, I went forth to train in the Path and receive the Dharma.”

The Blessed One asked further:

“Bhikkhu, have you ever seen your teacher?”

Venerable Pukkusati replied:

“I have not.”

The Blessed One asked:

“If you met your teacher, would you recognize him?”

Venerable Pukkusati replied:

“I would not recognize him. But, venerable friend, I have heard that the Blessed One is the Tathagata, the Unattached One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed person, guide of those to be trained, teacher of devas and humans, Buddha, Blessed One. He is my teacher. Relying upon him, I went forth, trained in the Path, and received the Dharma.”

Then the Blessed One thought again: “This good son has gone forth, trained in the Path, and received the Dharma relying upon me. Should I now teach him the Dharma?”

Having thought thus, the Blessed One said to Venerable Pukkusati:

“Bhikkhu, I shall now teach you the Dharma, good in the beginning, good in the middle, and good in the end, complete in meaning and expression, pure, and revealing the holy life. It is called ‘The Analysis of the Six Elements.’ Listen attentively, reflect well, and remember it.”

Venerable Pukkusati replied:

“Yes, indeed.”

The Buddha said:

“Bhikkhu, a person^[06] consists of six groups of elements, has six bases of contact, eighteen mental activities, and four abiding places. One who abides in these will hear no talk of sorrow^[07]. When one hears no talk of sorrow, one’s mind is not averse, does not grieve, does not toil, and is not afraid. Thus there is this exhortation: do not neglect wisdom; safeguard truth; and cultivate generosity grounded in wisdom^[08]. Bhikkhu, train in the supreme and train in ultimate tranquility^[09]. Such is the analysis of the six elements.

“Bhikkhu, for what reason is it said that a person consists of six groups of elements? They are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. Bhikkhu, it is for this reason that it is said that a person consists of six groups of elements.

“Bhikkhu, for what reason is it said that a person has six bases of contact^[10]? They are, bhikkhu, eye-contact upon seeing forms, ear-contact upon hearing sounds, nose-contact upon smelling odors, tongue-contact upon tasting flavors, body-contact upon experiencing tangible objects, and mind-contact upon cognizing dharmas. Bhikkhu, it is for this reason that it is said that a person has six bases of contact.

“Bhikkhu, for what reason is it said that a person has eighteen mental activities^[11]? Bhikkhu, upon seeing a form with the eye, one contemplates^[12] the form and abides in joy; one contemplates the form and abides in sorrow; or one contemplates the form and abides in equanimity. It is likewise with the ear, nose, tongue, body, and mind.

The mind cognizes a dharma; having contemplated the dharma, one abides in joy; having contemplated the dharma, one abides in sorrow; or having contemplated the dharma, one abides in equanimity. Bhikkhu, the six contemplations accompanied by joy^[13], the six contemplations accompanied by sorrow, and the six contemplations accompanied by equanimity together constitute the eighteen mental activities. It is for this reason that it is said that a person has eighteen mental activities.

“Bhikkhu, for what reason is it said that a person has four abiding places^[14]? They are the abiding place of truth, the abiding place of wisdom, the abiding place of generous relinquishment, and the abiding place of tranquility^[15]. Bhikkhu, it is for this reason that it is said that a person has four abiding places.

“Bhikkhu, how does a bhikkhu not neglect wisdom? A bhikkhu analyzes the elements of the body in this way: ‘Within this body of mine is the internal earth element, appropriated by a sentient being^[16]. What is the internal earth element?

It is the hair of the head, body hair, nails, teeth, outer skin, inner skin, flesh, bones, sinews, kidneys, heart, liver, lungs, spleen, large intestine, stomach, lungs, and other similar things that are within this body. Whatever is included within the body that is solid, internally characterized by hardness, and appropriated by a sentient being is the internal earth element.’ Bhikkhu, whether the internal earth element or the external earth element, both are collectively called the earth element.

With wisdom, that bhikkhu contemplates and knows them as they truly are: ‘All these are not mine. I do not belong to them. Nor are they a self^[17].’ His mind is not attached to that earth element.

Such is a bhikkhu who does not neglect wisdom.

“Furthermore, a bhikkhu does not neglect wisdom. A bhikkhu analyzes the elements of the body in this way: ‘Within this body of mine is the internal water element, appropriated by a sentient being. What is the internal water element?

It is the brain matter^[18], tears, sweat, nasal mucus, pus, blood, fat, marrow, bodily fluids, phlegm, urine, and other similar things; within this body there are also many other fluids. Whatever is included within the body that is liquid, internally characterized by fluidity and moisture, and appropriated by a sentient being is the internal water element.’ Bhikkhu, whether the internal water element or the external water element, both are collectively called the water element.

With wisdom, that bhikkhu contemplates and knows them as they truly are: ‘All these are not mine. I do not belong to them. Nor are they a self.’ His mind is not attached to that water element.

Such is a bhikkhu who does not neglect wisdom.”

"Furthermore, a bhikkhu is heedful in wisdom. If a bhikkhu analyzes the bodily elements thus: ‘In this body of mine there is the internal fire element appropriated by a sentient being. What is the internal fire element?

It is that which causes the body to become warm, hot, feverish, and heated, and which digests food and drink; likewise, whatever else within this body is comprised within the body and pertains to fire—the internal heat appropriated by a sentient being—is called the internal fire element.’ Bhikkhu, whether the internal fire element or the external fire element, both are collectively called the fire element. With wisdom, he contemplates and knows in accordance with reality: ‘None of this is mine.

I do not belong to any of this. None of this is the self.’ That bhikkhu’s mind is not attached to the fire element. This is a bhikkhu who is heedful in wisdom.

"Furthermore, a bhikkhu is heedful in wisdom. If a bhikkhu analyzes the bodily elements thus: ‘In this body of mine there is the internal wind element appropriated by a sentient being. What is the internal wind element?

It is the upward-moving wind, the downward-moving wind, the wind across the flanks, the contracting wind, the leaping wind, the wind moving through its channels, the wind that moves the hands and feet, and the wind of exhalation and inhalation; likewise, whatever else within this body is comprised within the body and pertains to wind—the nature of wind, moving internally and appropriated by a sentient being—is called the internal wind element.’ Bhikkhu, whether the external wind element or the internal wind element, both are called the wind element.

With wisdom, that bhikkhu contemplates and knows in accordance with reality: ‘None of this is mine. I do not belong to any of this. None of this is the self.’ This is a bhikkhu who is heedful in wisdom.

"Furthermore, a bhikkhu is heedful in wisdom. If a bhikkhu analyzes the bodily elements thus: ‘In this body of mine there is the internal space element appropriated by a sentient being. What is the internal space element?

It is the hollow of the eyes, the hollow of the ears, the hollow of the nose, the hollow of the mouth, and that which allows the throat to move, enabling chewed food to be swallowed, pass gradually through the throat, descend, and then be expelled; likewise, there are other things in this body that pertain to space. In those spaces there is no obstruction by skin, flesh, bones, or sinews. This is called the internal space element.’ Bhikkhu, whether the internal space element or the external space element, both are collectively called the space element.

With wisdom, the bhikkhu contemplates and knows in accordance with reality: ‘None of this is mine. I do not belong to any of this. None of this is the self.’ His mind is not attached to that space element.

This is a bhikkhu who is heedful in wisdom.

"Furthermore, bhikkhu, if a bhikkhu knows these five elements in accordance with reality, and, having known them in accordance with reality, his mind is not attached to them and is liberated, then only the various forms of consciousness remain. What are they? They are consciousness of pleasure, consciousness of pain, consciousness of joy, consciousness of sorrow, and consciousness of equanimity.^[19]

"Bhikkhu, through pleasurable contact, a pleasant feeling arises,^[20] and he experiences that pleasant feeling. When he has experienced a pleasant feeling, he knows that he is experiencing a pleasant feeling. If a bhikkhu brings pleasurable contact to cessation, then, after that pleasurable contact has ceased, any pleasant feeling arising from pleasurable contact also ceases and becomes still; knowing this, he becomes cool.

"Bhikkhu, through painful contact, a painful feeling arises, and he experiences that painful feeling. After experiencing a painful feeling, he knows that he has experienced a painful feeling. If a bhikkhu brings painful contact to cessation, then, after painful contact has ceased, any painful feeling arising from painful contact also ceases and becomes still; knowing this, he becomes cool.

"Bhikkhu, through joyful contact, a joyful feeling arises, and he experiences that joyful feeling. When he has experienced a joyful feeling, he knows that he has experienced a joyful feeling. If a bhikkhu brings joyful contact to cessation, then, after that joyful contact has ceased, any joyful feeling arising from joyful contact also ceases and becomes still; knowing this, he becomes cool.

"Bhikkhu, through sorrowful contact, a sorrowful feeling arises, and he experiences that sorrowful feeling. When he has experienced a sorrowful feeling, he knows that he has experienced a sorrowful feeling. If a bhikkhu brings sorrowful contact to cessation, then, after that sorrowful contact has ceased, any sorrowful feeling arising from sorrowful contact also ceases and becomes still; knowing this, he becomes cool.

"Bhikkhu, through equanimous contact, an equanimous feeling arises, and he experiences that equanimous feeling. When he has experienced an equanimous feeling, he knows that he has experienced an equanimous feeling. If a bhikkhu brings equanimous contact to cessation, then, after that equanimous contact has ceased, any equanimous feeling arising from equanimous contact also ceases and becomes still; knowing this, he becomes cool.

"Bhikkhu, through those contacts, those feelings arise. When those contacts cease, those feelings also cease. He knows: ‘This feeling exists because of contact, has contact as its root, has contact as its origin, arises from contact, has contact as its source, and manifests in dependence upon contact.’

"Bhikkhu, it is just as fire arises through the fire-drill, a person’s exertion, and the resulting heat. Bhikkhu, when those pieces of wood are separated, the fire that arose from them, the fire’s heat, and its appropriation by a sentient being all become extinguished and disappear, grow quiet and still, and those pieces of wood become cool. So too, bhikkhu, contacts of this or that kind give rise to feelings of this or that kind. When those contacts cease, those feelings also cease. Thus, one knows: ‘This feeling exists because of contact, has contact as its root, has contact as its origin, arises from contact, has contact as its source, and manifests in dependence upon contact.’

"If a bhikkhu is unattached to these three feelings and is liberated, then only utterly pure equanimity remains in that bhikkhu.

"Bhikkhu, that bhikkhu thinks: ‘With this pure equanimity, I shall enter the sphere of infinite space;^[21] I shall cultivate my mind thus, rely upon it, abide in it, become established in it, take it as an object, and bind myself firmly to it. With this pure equanimity, I shall enter the sphere of infinite consciousness,^[22] the sphere of nothingness, and the sphere of neither-perception-nor-non-perception; I shall cultivate my mind thus, rely upon it, abide in it, become established in it, take it as an object, and bind myself firmly to it.’

"Bhikkhu, it is just as a skilled goldsmith heats a bar of gold in the fire, beats it exceedingly thin, and then places it back into the furnace, tending the fire evenly and to the proper degree, refining it thoroughly until it becomes pure, exceedingly pliant, and lustrous. Bhikkhu, this gold has been heated evenly and to the proper degree by the goldsmith and thoroughly refined until it is pure, exceedingly pliant, and lustrous.

The goldsmith may then fashion it according to his wishes, making a thread to attach to silk as an ornament for a new robe, or making finger rings, bracelets, bangles, necklaces, hairnets, and so forth. So too, bhikkhu, that bhikkhu thinks: ‘With this pure equanimity, I shall enter the sphere of infinite space; I shall cultivate my mind thus, rely upon it, abide in it, become established in it, take it as an object, and bind myself firmly to it.

With this pure equanimity, I shall enter the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception; I shall cultivate my mind thus, rely upon it, abide in it, become established in it, take it as an object, and bind myself firmly to it.’"

"That bhikkhu further reflects, ‘With this purified equanimity, I might rely upon the sphere of infinite space; yet this too belongs to conditioned phenomena. What is conditioned is impermanent. What is impermanent is suffering. If something is suffering, it should be known as suffering.’ Having known suffering, he relinquishes it and no longer inclines toward or enters the sphere of infinite space.

"‘With this purified equanimity, I might rely upon the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither-perception-nor-non-perception; yet these still belong to conditioned phenomena. What is conditioned is impermanent. What is impermanent is suffering. If something is suffering, it should be known as suffering.’ Having known suffering, he relinquishes them and no longer inclines toward or enters the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither-perception-nor-non-perception.

"Bhikkhu, if a bhikkhu contemplates these four bases with wisdom and knows them as they truly are, his mind neither becomes established in them nor inclines toward or enters them. He then has nothing further to do and nothing further to contemplate—namely, anything connected with existence or nonexistence^[23]. When he experiences the final feeling dependent upon bodily acquisition^[24], he knows that he is experiencing the final feeling dependent upon bodily acquisition; when he experiences the final feeling dependent upon the acquisition of life^[25], he knows that he is experiencing the final feeling dependent upon the acquisition of life.

He knows that when the body breaks up at the end of life and the life span comes to an end, everything that is felt will become extinct, pacified, stilled, and will grow utterly cool^[26].

"Bhikkhu, it is just as a lamp burns in dependence upon oil and a wick. If no one adds more oil or supplies another wick, then when the oil and wick already present have been consumed and no further supply follows, there will be nothing left to sustain the flame. So too with that bhikkhu: when he experiences the final feeling dependent upon bodily acquisition, he knows that he is experiencing the final feeling dependent upon bodily acquisition; when he experiences the final feeling dependent upon the final acquisition of life, he knows that he is experiencing the final feeling dependent upon the acquisition of life. He knows that when the body breaks up at the end of life and life comes to an end, everything that is felt will become extinct, pacified, stilled, and will grow utterly cool.

"Bhikkhu, such a one is called a bhikkhu possessing supreme right wisdom—that is, one who has reached the ultimate exhaustion and destruction of the taints. A bhikkhu who has attained this has attained the supreme basis of right wisdom^[27].

"Bhikkhu, this liberation abides in truth and is unshakable. Truth is the Dharma as it truly is; falsehood is an empty and deceptive phenomenon. That bhikkhu has attained the supreme basis of truth^[28].

"Bhikkhu, through relinquishment, if there were formerly any long-standing enmities, he now releases, abandons, becomes liberated from, and eradicates them. Bhikkhu, this is a bhikkhu’s supreme gift of right wisdom: relinquishing everything in the world, utterly free from desire, peaceful, and stilled. Bhikkhu, one who has attained this has attained the supreme basis of the gift of wisdom.

"Bhikkhu, when a bhikkhu’s mind is defiled by sensual desire, ill will, and delusion and is not liberated, that bhikkhu completely destroys all lust, anger, and delusion, becomes free from desire, peaceful, and stilled, and realizes the supreme peace. Bhikkhu, one who has attained this has attained the supreme basis of peace.

"Bhikkhu, whoever thinks, ‘I am,’ thereby exalts himself^[29]. To think, ‘I shall exist,’ is to exalt oneself. To think, ‘I shall neither exist nor not exist,’ is to exalt oneself. To think, ‘I shall possess form,’ is to exalt oneself.

“‘I shall be formless’ is to exalt oneself. ‘I shall possess perception’ is to exalt oneself. ‘I shall be without perception’ is to exalt oneself. ‘I shall neither possess perception nor be without perception’ is to exalt oneself. This is conceit, arrogance, and heedlessness.

"Bhikkhu, if all such self-exaltation, conceit, arrogance, and heedlessness are absent, the mind is peaceful.

"Bhikkhu, when the mind is peaceful, there is no aversion, no anxiety, no sorrow, no weariness, and no fear. Why is this? Because that bhikkhu has attained the Dharma, he no longer has aversion. Without aversion, he has no anxiety; without anxiety, he has no sorrow; without sorrow, he has no weariness; and without weariness, he has no fear. Because he is without fear, he will attain nirvana and know 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.’"

When the Blessed One had expounded this Dharma, the Venerable Pukkusāti became free from dust and defilement, and the Dharma-eye concerning all phenomena arose in him. At that time, the Venerable Pukkusāti saw the Dharma from afar, attained the Dharma, realized the pure Dharma, cut off doubt and uncertainty, had no superior and no longer depended upon anyone else, was no longer hesitant, and had become established in the fruit he had realized. Having attained fearlessness regarding the Blessed One’s Dharma, he immediately rose from his seat, bowed his head, prostrated at the Buddha’s feet, and said:

"Blessed One, I repent! Well-Gone One, from the very beginning I was like a fool, like a deluded man, like an idiot, like one without understanding. I failed to recognize the Excellent Field of Merit and did not realize it myself. Why? Because I addressed the Tathagata—the Unattached One, the Perfectly Enlightened One—as ‘Venerable friend^[30].’ May the Blessed One accept my confession. Having confessed, I shall never commit this offense again."

The Blessed One replied:

"Bhikkhu, you were indeed foolish, truly an idiot. Because you lacked understanding, you addressed the Tathagata, the Unattached One, the Perfectly Enlightened One, as ‘Venerable friend.’ Bhikkhu, since you have confessed of your own accord, seen your offense and disclosed it, and undertake not to commit it again, this, bhikkhu, constitutes growth and not decline in the discipline of the noble ones, for you have confessed of your own accord, seen your offense and disclosed it, and undertake not to commit it again."

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

Notes:

^[01] Chinese edition, fascicle 38. Corresponds to Pāli M.140, Dhātuvibhaṅga Sutta.

^[02] The potter is named Bhagga in the Pāli version.

^[03] Phất-ca-la-sa-lợi 弗 迦 邏 娑 利. Pāli: Pukkusāti.

^[04] That is, unsurpassed perfect enlightenment.

^[05] Six elements 六 界. Pāli: chadhāturo.

^[06] Pāli: ayaṃ puriso, “this person.”

^[07] Chinese: bất văn ưu thích sự 不 聞 憂 戚 事. Pāli: maññussavā nappavattanti, “joyful perceptions (= delusive conceptions) do not occur.”

^[08] The gift of wisdom; Pāli: cāga, generosity.

^[09] Ultimate peace 至 寂. Pāli: santi: peace, tranquility; a synonym for nirvana.

^[10] Six bases of contact 六 觸 處. Pāli: chaphassāyatano.

^[11] Eighteen mental explorations 十 八 意 行. Pāli: aṭṭhādasamanopavicāro. Also called the eighteen mental approaches 意 近 行 (the fields of the mind’s activity), comprising six approaches accompanied by joy, six approaches accompanied by sorrow, and six approaches accompanied by equanimity. See the explanation in Tập Dị 15 (No. 1536, Taishō 26, p. 430).

^[12] Contemplation 觀 is synonymous with approaching, going close to, or following after; Pāli: upavicarati. In this term, vicāra means “going” and is also often translated as “sustained thought” (a factor of the first dhyana), which this Chinese version commonly renders as “contemplation” (for example, “with applied thought and with sustained thought,” Pāli: savitakka, savicāra). Tập Dị (op. cit.) states: “After the eye has seen, it closely approaches—or draws near to—the form that is a basis for joy.” Pāli: Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati.

^[13] Contemplation accompanied by joy—that is, an approach accompanied by joy.

^[14] Four bases 四 住 處. Pāli: caturādhiṭṭhāno, four foundations.

^[15] Original Chinese: basis of cessation 息 住 處. Pāli: upasamādhiṭṭhāna.

^[16] “Acquisition in relation to birth” 受 於 生 is understood as “sustaining the life of sentient beings.” Acquisition, Pāli: upādi, appropriation or clinging.

^[17] Chinese: not self 非神. Pāli: n'etaṃ mama, n'eso 'ham asmi. na me sattā, “This is not mine; I am not this; this is not my self.”

^[18] The Korean edition reads: affliction and stillness.

^[19] Pāli: sukhan ti pi vijānāti, dukkhan ti pi vijānāti…, one knows, “This is pleasure”; one knows, “This is suffering”…

^[20] The original Chinese reads: because pleasure is further contacted, a pleasant feeling arises 因樂更樂故生樂覺; Pāli: sukhavedanīyaṃ… phassaṃ paṭicca uppajjati sukhā vedanā, because of contact with an agreeable object, a pleasant feeling arises.

^[21] Entering the sphere of limitless space, that is, entering the sphere of infinite space, the first of the four attainments of the Formless Realm. Pāli: ākāsānañcāyatanaṃ upasaṃhareyyaṃ.

^[22] The sphere of limitless consciousness, or the sphere of infinite consciousness. Pāli: viññāṇaññcāyatanaṃ.

^[23] Chinese: one no longer fashions anything, nor does one think of anything, whether existence or nonexistence 不復有為亦無所思, 謂有及無. Pāli: so neva taṃ abhisaṃkharoti na abhisaṃcetayati bhavāya vā vibhavāya vā, one neither constructs nor forms intentions concerning existence or nonexistence.

^[24] Receiving the final body 受身最後, the last body to be appropriated, or grasped. Pāli: kāyapariyantika.

^[27] The foremost station of right wisdom; Pāli: paramapaññādiṭṭhāna.

^[25] Receiving the final life 受命最後. Pāli: jīvitapariyantika.

^[26] Pāli: sabbavedayitāni abhinanditāni sītibhavissanti, “All that is felt and delighted in will become cool.”

^[28] The foremost station of ultimate truth; Pāli: paramasaccādiṭṭhāna.

^[29] Chinese: self-exaltation 自舉, meaning conceit (Pāli: māna). In the Pāli version: maññita, fanciful imagining.

^[30] That is, he had called the Buddha “friend.” Pāli: āvusovādena.

163. DISCOURSE ON THE ANALYSIS OF THE SIX SENSE SPHERES^[1]

Thus have I heard:

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

At that time the Blessed One addressed the bhikkhus:

“Bhikkhus, I shall teach you the Dharma, good in the beginning, good in the middle, and good in the end, meaningful and well phrased, complete and pure, revealing the holy life. It is the analysis of the six sense spheres. Listen carefully, reflect well, and remember it.”

The bhikkhus then said:

“Blessed One, we shall respectfully receive your instruction.”

The Buddha said:

“Bhikkhus, the six sense spheres should be understood internally^[02]; the six spheres of contact^[03] should be understood internally; the eighteen courses of mind^[04] should be understood internally; and the thirty-six swords^[05] should be understood internally. Among these, one should abandon the former and accomplish the latter; the immeasurable exposition of the Dharma should be understood internally. There are three foundations of mindfulness^[06] that a noble one must cultivate. Only after cultivating them can one teach and guide a community of disciples^[07]. Such a one is the unsurpassed trainer of human beings^[08], the trainer of those proceeding in every direction.” This is the analysis of the six sense spheres.

“Why is it said, ‘The six sense spheres should be understood internally’? They are the eye sphere, the ear sphere, the nose sphere, the tongue sphere, the body sphere, and the mind sphere. It is for this reason that it is said, ‘The six sense spheres should be understood internally.’

“Why is it said, ‘The six spheres of contact should be understood internally’? They are eye-contact through which forms are seen; ear-contact through which sounds are heard; nose-contact through which odors are smelled; tongue-contact through which flavors are tasted; body-contact through which sensations are felt; and mind-contact through which dharmas are known. It is for this reason that it is said, ‘The six spheres of contact should be understood internally.’

“Why is it said, ‘The eighteen courses of mind should be understood internally’? When a bhikkhu has seen a form with the eye, he discriminates the form and abides in joy, discriminates forms and abides in sorrow, or discriminates forms and abides in equanimity. So too with the ear, nose, tongue, body, and mind: after the mind has known a dharma, he discriminates that dharma and abides in joy, discriminates dharmas and abides in sorrow, or discriminates dharmas and abides in equanimity. These are called the six discriminations of joy, the six discriminations of sorrow, and the six discriminations of equanimity. Collectively, they are called the eighteen courses of mind. It is for this reason that it is said, ‘The eighteen courses of mind should be understood internally.’

“Why is it said, ‘The thirty-six kinds of swords should be understood internally’? There are six kinds of joy based on attachment and six kinds of joy based on freedom from desire^[09]; six kinds of sorrow based on attachment and six kinds of sorrow based on freedom from desire; six kinds of equanimity based on attachment and six kinds of equanimity based on freedom from desire.

“What are the six kinds of joy based on attachment? What are the six kinds of joy based on freedom from desire? When the eye sees a form and joy arises, it should be understood that this joy is of two kinds: either based on attachment or based on freedom from desire.

“What is joy based on attachment? A form known by the eye is pleasing, held in mind, loved as a form, and its pleasure is associated with sensual desire^[10]. One wishes to obtain what has not yet been obtained, or recalls what has already been obtained, and joy then arises. Such joy is called joy based on attachment.

“What is joy based on freedom from desire? One knows that form is impermanent, subject to change, cessation, dispassion, extinction, and tranquility; one knows that all forms, past and present, are impermanent, suffering, and subject to destruction. Recollecting in this way, joy arises. Such joy is called joy based on freedom from desire.

“So too with the ear, nose, tongue, body, and mind: when the mind cognizes a dharma and joy arises, it should be understood that this joy is of two kinds: either based on attachment or based on freedom from desire.

“What is joy based on attachment? A dharma known by the mind is pleasing, held in mind, loved as a dharma, and its pleasure is associated with sensual desire. One wishes to obtain what has not yet been obtained, or recalls what has already been obtained, and joy then arises. Such joy is called joy based on attachment.

“What is called joy based on freedom from desire? One knows that dharmas are impermanent, subject to change, cessation, dispassion, extinction, and tranquility; one knows that all dharmas, past and present, are impermanent, suffering, and subject to destruction. Recollecting in this way, joy arises. Such joy is called joy based on freedom from desire.

“What are the six kinds of sorrow based on attachment? What are the six kinds of sorrow based on freedom from desire? When the eye sees a form and sorrow arises, it should be understood that this sorrow is of two kinds: either based on attachment or based on freedom from desire.

“What is sorrow based on attachment? A form known by the eye is pleasing, held in mind, loved as a form, and its pleasure is associated with sensual desire. One fails to obtain what has not yet been obtained, or what was once obtained has in the past become dispersed, destroyed, and changed, and sorrow therefore arises. Such sorrow is called sorrow based on attachment.

“What is sorrow based on freedom from desire? One knows that form is impermanent, subject to change, cessation, dispassion, extinction, and tranquility; one knows that all forms, past and present, are impermanent, suffering, and subject to destruction. Recollecting in this way, one thinks, ‘When shall I attain and abide in the state that the noble ones have attained and in which they abide?’ Because of aspiring to realize that supreme attainment, one becomes apprehensive^[11] and grieved, and sorrow therefore arises. Such sorrow is called sorrow based on freedom from desire.

“So too with the ear, nose, tongue, body, and mind: when the mind cognizes a dharma and sorrow arises, it should be understood that this sorrow is of two kinds: either based on attachment or based on freedom from desire.

“What is sorrow based on attachment? A dharma known by the mind is pleasing, held in mind, loved as a dharma, and its pleasure is associated with sensual desire. One fails to obtain what has not yet been obtained, or what was once obtained has in the past become dispersed, destroyed, and changed, and sorrow therefore arises. Such sorrow is called sorrow based on attachment.”

"What is sorrow based on dispassion? One knows that phenomena are impermanent, subject to change, destined for cessation, dispassion, quiescence, and tranquility; one knows that all phenomena, past and present, are impermanent, suffering, and subject to destruction. Having thus recollected, one thinks, ‘When shall I attain and abide in the state that the noble ones have attained and in which they abide?’ Because of aspiring to enter that supreme state, apprehension, grief, and suffering arise, and thus sorrow is produced. Such sorrow is called sorrow based on dispassion.

"What is equanimity based on attachment? What is equanimity based on dispassion? When the eye sees a form, equanimity arises. One should know that it is of two kinds: either based on attachment or based on dispassion.

"What is equanimity based on infatuation? Having seen a form with the eye, equanimity arises. An entirely^[12] foolish, uninstructed ordinary person, devoid of wisdom, has equanimity toward form but does not transcend form. This is equanimity based on infatuation.

"What is equanimity based on dispassion? One knows that form is impermanent, subject to change, destined for cessation, dispassion, quiescence, and tranquility; one knows that all forms, past and present, are impermanent, suffering, and subject to destruction. Having thus recollected, one abides in equanimity. If one earnestly cultivates such equanimity, this is equanimity based on dispassion.

"So too with the ear, nose, tongue, body, and mind: when the mind cognizes a phenomenon, equanimity arises. One should know that it is of two kinds: either based on attachment or based on dispassion.

"What is equanimity based on infatuation? When the mind cognizes a phenomenon, equanimity arises. A foolish, uninstructed ordinary person, devoid of wisdom, has equanimity toward phenomena but does not transcend phenomena. This is equanimity based on attachment.

"What is equanimity based on dispassion? The mind knows that phenomena are impermanent, subject to change, destined for cessation, dispassion, quiescence, and tranquility; it knows that phenomena, past and present, are all impermanent, suffering, and subject to destruction. Having thus recollected, one abides in equanimity. Whoever earnestly cultivates that equanimity possesses equanimity based on dispassion.

"These are the six kinds of joy based on attachment and the six kinds of joy based on dispassion; the six kinds of sorrow based on attachment and the six kinds of sorrow based on dispassion; the six kinds of equanimity based on attachment and the six kinds of equanimity based on dispassion. In summary, these are the thirty-six swords that should be understood inwardly. It was with reference to this that this was said.

"It was said, ‘Within these, abandon the former and accomplish the latter.’ With reference to what was this said? Regarding these six kinds of joy based on dispassion, one should take them up, rely upon them, and abide in them; as for those six kinds of joy based on attachment, one should destroy them, abandon them, and uproot them. In this way, the former are abandoned.

"Regarding these six kinds of sorrow based on dispassion, one should take them up, rely upon them, and abide in them; as for these six kinds of sorrow based on attachment, one should destroy them, abandon them, and uproot them. In this way, the former are abandoned.

"Regarding these six kinds of equanimity based on dispassion, one should take them up, rely upon them, and abide in them; as for these six kinds of equanimity based on attachment, one should destroy them, abandon them, and uproot them. In this way, the former are abandoned.

"There is equanimity with manifold contacts, with differentiated contacts; and there is equanimity with only a single contact, without differentiated contacts.^[13]

"What is equanimity with manifold contacts, with differentiated contacts? Equanimity toward forms, sounds, odors, flavors, and tangible objects is equanimity with manifold contacts, with differentiated contacts.

"What is equanimity with only a single contact, without differentiated contacts? Equanimity based either upon the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither-perception-nor-non-perception is equanimity with only a single contact, without differentiated contacts.

"Regarding equanimity with a single contact, without differentiated contacts, one should take it up, rely upon it, and abide in it. As for equanimity with manifold contacts, with differentiated contacts, one should destroy it, abandon it, and uproot it. In this way, the former is abandoned. Taking up the immeasurable, relying upon the immeasurable, and abiding in the immeasurable means that regarding equanimity with a single contact, without differentiated contacts, one should take it up, rely upon it, and abide in it. As for equanimity with manifold contacts, with differentiated contacts, one should destroy it, abandon it, and uproot it. In this way, the former is abandoned.

"It was with reference to this that it was said, ‘Within these, abandon the former and accomplish the latter.’

"It was said, ‘The immeasurable exposition of the Dharma should be understood inwardly.’ With reference to what was this said?

"Suppose the Tathagata had four disciples endowed with superior conduct, superior resolve, superior mindfulness, and superior wisdom; eloquent and possessed of foremost eloquence; and each lived to be one hundred years old. Suppose the Tathagata taught the Dharma to those disciples throughout the entire one hundred years, except during times of eating and drinking, relieving themselves, sleeping and resting, and assembling.

The teachings expounded by the Tathagata would contain textual phrases and Dharma phrases whose meaning they contemplated; swiftly contemplating their meaning with wisdom, they would never need to question the Tathagata about the Dharma again. Why is this? Because the Dharma expounded by the Tathagata is boundless and inexhaustible, containing textual phrases and Dharma phrases whose meaning is to be contemplated, even until those four disciples came to the end of their lives.

"It is just as if four skilled archers, thoroughly trained and thoroughly proficient, were together to draw their strong bowstrings and shoot at once. So too, suppose the Blessed One had four disciples endowed with superior conduct, superior resolve, superior mindfulness, and superior wisdom; eloquent and possessed of foremost eloquence; and each lived to be one hundred years old. Suppose the Tathagata taught the Dharma to those disciples throughout the entire one hundred years, except during times of eating and drinking, relieving themselves, sleeping and resting, and assembling.

The teachings expounded by the Tathagata would contain textual phrases and Dharma phrases whose meaning they contemplated; swiftly contemplating their meaning with wisdom, they would never need to question the Tathagata about the Dharma again. Why is this? Because the Dharma expounded by the Tathagata is boundless and inexhaustible.

"It was with reference to this that it was said, ‘The immeasurable exposition of the Dharma should be understood inwardly.’

"It was said, ‘There are three foundations of mindfulness that a noble one must cultivate. Only after cultivating them can one instruct a community of disciples.’ With reference to what was this said?

"The Tathagata teaches the Dharma to his disciples out of affection, seeking their abundant welfare and benefit, security and happiness, and arousing a mind of loving-kindness and compassion, saying, ‘This is beneficial; this is happiness; this is beneficial and brings happiness.’ If those disciples are disrespectful and do not practice accordingly, are not established in knowledge, do not practice the Dharma in accordance with the Dharma,^[14] do not accept the true Dharma, disobey the words of the Blessed One, and are unable to attain concentration, the Blessed One does not grieve on that account.

The Blessed One merely remains equanimous and does nothing, ever maintaining right mindfulness and right knowledge. This is the first foundation of mindfulness cultivated by a noble one. Only after cultivating it can one instruct a community of disciples.

"Furthermore, the Tathagata teaches the Dharma to his disciples out of compassionate concern and affection, seeking their welfare and benefit, security and happiness, and arousing a mind of loving-kindness and compassion, saying, ‘This is beneficial; this is happiness; this is beneficial and brings happiness.’ If those disciples respectfully practice in accordance with right knowledge, practice the Dharma in accordance with the Dharma, uphold the true Dharma, do not disobey the words of the Blessed One, and attain concentration, the Blessed One does not rejoice on that account either.

The Blessed One merely remains equanimous and does nothing at all, ever maintaining right mindfulness and right knowledge. This is the second foundation of mindfulness cultivated by a noble one. Only after cultivating it can one instruct a community of disciples."

“Furthermore, the Tathagata teaches the Dharma to his disciples out of sympathy and affection, seeking their wholesome benefit, welfare, security, and happiness. Arousing a mind of loving-kindness and compassion, he tells them, ‘This is beneficial; this is happiness; this is beneficial and brings happiness.’ Yet some disciples are not respectful, do not practice, are not firmly established in right knowledge, do not incline their minds toward practicing the Dharma in accordance with the Dharma, do not receive and uphold the true Dharma, disobey the Blessed One’s words, and cannot attain the Dharma.

Conversely, other disciples are respectful and practice, are firmly established in right knowledge, incline their minds toward practicing the Dharma in accordance with the Dharma, receive and uphold the true Dharma, do not disobey the Blessed One’s words, and attain concentration; nevertheless, the Blessed One neither grieves nor rejoices on that account. The Blessed One merely abides in equanimity and does nothing further, always maintaining right mindfulness and right knowledge.

This is the third foundation of intention cultivated by a noble one. Only after cultivating it can he instruct his assembly of disciples.

“Thus, it was with reference to this that it was said, ‘There are three foundations of intention that a noble one must cultivate. Only after cultivating them can he instruct his assembly of disciples.’

“For what reason was it said, ‘The unsurpassed trainer of persons trains people to proceed in every direction’?

“A trainer of persons refers to one who trains people to proceed in only one direction: east, south, west, or north. For example, an elephant trainer directs an elephant in one direction: east, south, west, or north. A horse trainer directs a horse in one direction: east, south, west, or north.

An ox trainer directs an ox in one direction: east, south, west, or north. By contrast, the unsurpassed trainer of persons trains people to proceed in every direction. Here, regarding the directions: possessing form, one contemplates forms; this is the first direction.^[15] Not perceiving form internally, one contemplates forms externally; this is the second direction.

Through serene liberation, one personally realizes its accomplishment and abides therein; this is the third direction. Completely transcending perceptions of form, with perceptions of resistance extinguished, and without attending to perceptions of diversity, one enters infinite space and accomplishes and abides in the sphere of infinite space; this is the fourth direction. Completely transcending the sphere of infinite space, one enters infinite consciousness and accomplishes and abides in the sphere of infinite consciousness; this is the fifth direction.

Completely transcending the sphere of infinite consciousness, one enters nothingness and accomplishes and abides in the sphere of nothingness; this is the sixth direction. Completely transcending the sphere of nothingness, one enters, accomplishes, and abides in the sphere of neither perception nor non-perception; this is the seventh direction. Completely transcending the sphere of neither perception nor non-perception, perception and feeling cease entirely; one personally realizes its accomplishment and abides therein, and through wisdom sees that the taints are exhausted and forever eradicated; this is the eighth direction.

“Thus, it was with reference to this that it was said, ‘The unsurpassed trainer of persons trains people to proceed in every direction.’”

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

Notes:

^[01] Corresponds to Pāli M.137, Salāyatana-vibhaṅga-sutta.

^[02] Chinese: lục xứ đương tri nội dã 六 處 知 內 也. Pāli: ajjhattikāni āyatanāni veditabbāni, the six internal ayatanas should be known.

^[03] Lục cánh lạc xứ 更 樂 處. Pāli: cha phassakayā.

^[04] Thập bát ý hành 十 八 意 行. Pāli: aṭṭhādasa manopavicārā. See note 11 to Sutra 62.

^[05] Tam thập lục đao 三 十 六 刀. Pāli: chattiṃsa sattapadā, thirty-six terms (categories), or footprints, of sentient beings; thirty-six kinds of sentient beings. In the Chinese text, this is read as sattha (sword) instead of satta (sentient being). The Vibhāṣā (No. 1545, Taishō 27, p. 718a) has: Tam thập lục sư cú 三 十 六 師 句. Pāli: Sattapadā (thirty-six terms of meaning, or categories, concerning sentient beings). All three texts interpret it according to different etymologies. Pāli: satta, sentient being. In this Chinese version, “sword” derives from Skt. śastra (Pāli: sattha); in the Vibhāṣā, Skt. śāstā: teacher (Pāli: satthā).

^[06] Tam ý chỉ 三 意 止. Pāli: tayo satipaṭṭhānā, three establishments of mindfulness.

^[07] Compare Pāli: tatr'idaṃ nissāya idaṃ pajahatha. tayo satipaṭṭhānā yad ariyo sevati, yad ariyo sevannāno satthā gaṇaṃ anusāsituṃ arahati, “Here, relying on this, you should abandon this; there are three establishments of mindfulness that a noble one practices, and by practicing them a noble one is worthy to be a teacher who instructs an assembly of disciples.”

^[08] Chinese: điều ngự sĩ, one who subdues or trains people and drives a chariot conveying them to a place of security. Pāli: so vuccati yoggācariyānaṃ anuttaro purisadammasārathī ti, he is called the guide and trainer of persons, the highest among all charioteers.

^[09] Y trước y vô dục 依 著 依 無 欲. The Vibhāṣā (ibid., as above) has: Y đam thị y xuất ly 依 耽 嗜 依 出 離. Pāli: gehasita, nekkhammasita: dependent on the household life and dependent on renunciation. Because in Sanskrit these terms have differing etymologies, or because of the homophony of gaha (Pāli), meaning “house” (Skt. gṛha) and “grasping” (Skt. graha), they have acquired such different meanings.

^[10] Pāli: lokāmisapaṭisaṃyuttaṃ, connected with worldly sensual objects.

^[11] Chinese: thượng cụ xúc nguyện khủng bố 上 具 觸 願 恐 上 具 觸 願 恐 怖; the meaning is unclear. Pāli: anuttaresu vimokkhesu pihaṃ upaṭṭhāyato uppajjati, a longing arises for the unsurpassed liberations.

^[12] Chinese: “equality,” related to the word samṃ (Pāli or Skt.).

^[13] Pāli: atthi bhikkhave upekhā nānattā nānattasitā, there is an equanimity that is manifold, dependent upon manifoldness.

^[14] “Proceeding toward the Dharma and the successive Dharma,” that is, Pāli: dhammānudhamma-paṭipanna, practicing the Dharma and what accords with the Dharma.

^[15] From here onward, the text discusses the eight liberations, also called the three classes. See the explanation in Tập Dị 18, Taishō 16, p. 443.

164. SUTRA ON THE ANALYSIS OF CONTEMPLATING DHARMAS^[1]

Thus have I heard:

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

At that time the Blessed One addressed the bhikkhus:

“Bhikkhus, I shall teach you the Dharma, good in the beginning, good in the middle, and good in the end, endowed with meaning and expression, complete and pure, revealing the holy life. It is the Sutra on the Analysis of Contemplating Dharmas. Listen carefully, reflect well, and remember it.”

Having heard this, the bhikkhus said:

“Blessed One, we shall respectfully obey.”

The Buddha said:

“Bhikkhu, contemplate thus and thus. Having contemplated in this way, bhikkhu, your mind turns outward and becomes dispersed and scattered; it does not abide internally, does not grasp, yet is fearful. But, bhikkhus, how should you contemplate so that, after contemplating in this way, your minds do not turn outward, do not become dispersed and scattered, abide internally, do not grasp, and are not fearful? In this way, you will no longer undergo birth, aging, illness, and death. This is the end of suffering.”

Having spoken thus, the Buddha rose from his seat and entered his chamber to sit in seclusion.

At that time, the bhikkhus thought: "Venerable friends, you should know that the Blessed One stated this in brief, without explaining it in detail, and then rose from his seat and entered his chamber to sit in seclusion. The Blessed One said only: 'Bhikkhu, when you contemplate in such-and-such a way, then, having contemplated thus, your mind turns outward and becomes dispersed and distracted; your mind does not abide inwardly; though not grasping, it is fearful. But, bhikkhus, how should you contemplate so that, having contemplated thus, your mind does not turn outward and does not become dispersed or distracted; your mind abides inwardly, neither grasping nor fearful? Thus you will no longer undergo birth, aging, illness, and death. This is the end of suffering.'"

They then thought: "Venerable friends, who can explain in detail what the Blessed One stated in brief?" They further thought: "The Venerable Mahakaccayana^[02] is often praised by the Blessed One and by wise practitioners of the holy life. Thus, the Venerable Mahakaccayana may be able to explain in detail what the Blessed One stated in brief. Venerable friends, let us go together to the Venerable Mahakaccayana and ask him to explain it. If the Venerable Mahakaccayana explains it to us, we shall carefully receive and retain it."

The bhikkhus then went together to the Venerable Mahakaccayana. After exchanging greetings with him, they sat to one side and said:

"Venerable Mahakaccayana, you should know that the Blessed One stated this in brief, without explaining it in detail, and then rose from his seat and entered his chamber to sit in seclusion. The Blessed One said only: 'Bhikkhu, when you contemplate in such-and-such a way, then, having contemplated thus, your mind turns outward and becomes dispersed and distracted; your mind does not abide inwardly; though not grasping, it is fearful. But, bhikkhus, how should you contemplate so that, having contemplated thus, your mind does not turn outward and does not become dispersed or distracted; your mind abides inwardly, neither grasping nor fearful? Thus you will no longer undergo birth, aging, illness, and death. This is the end of suffering.'

"We thought: 'Venerable friends, who can explain in detail what the Blessed One stated in brief?'

"We further thought: 'The Venerable Mahakaccayana is often praised by the Blessed One and by wise practitioners of the holy life. Thus, the Venerable Mahakaccayana may be able to explain in detail what the Blessed One stated in brief.' May the Venerable Mahakaccayana have compassion and explain it to us in detail."

The Venerable Mahakaccayana then said:

"Venerable friends, listen to the simile I shall give. A wise person who hears a simile will understand its meaning.

"Venerable friends, suppose a man wished to seek the heartwood of a tree. Desiring to find heartwood, he took an axe and entered the forest. There he saw a great tree complete with roots, trunk, boughs, branches, leaves, flowers, and heartwood. Yet he did not cut the roots, trunk, boughs, or heartwood, but cut only the branches and leaves. What you venerable friends have done is just like this. Although the Blessed One is present, you have left him and come to ask me about this matter. Why is that? Venerable friends, you should know that the Blessed One is the Eye, Knowledge, Meaning, the Lord of the Dharma, and the Embodiment of the Dharma. It is through the Blessed One that the meaning of ultimate truth is proclaimed and all meanings are revealed.

"Venerable friends, go to the Blessed One and ask him about this matter in this way: 'Blessed One, how is this? What does this mean?' Whatever the Blessed One teaches, you should carefully receive and retain accordingly."

Hearing this, the bhikkhus said:

"Indeed, Venerable Mahakaccayana, the Blessed One is the Eye, Knowledge, Meaning, the Lord of the Dharma, and the Embodiment of the Dharma. It is through the Blessed One that the meaning of ultimate truth is proclaimed and all meanings are revealed. We ought to have gone to the Blessed One and asked him about this matter in this way: 'Blessed One, how is this? What does this mean?' Whatever the Blessed One said, we would carefully receive and retain accordingly. But the Venerable Mahakaccayana is often praised by the Blessed One and by wise practitioners of the holy life. Thus, the Venerable One may be able to explain in detail what the Blessed One stated in brief. May the Venerable Mahakaccayana have compassion and explain it to us in detail."

The Venerable Mahakaccayana said:

"Venerable friends, then listen to what I shall say.

"Venerable friends, how does a bhikkhu's mind^[03] turn outward and become dispersed and distracted? Venerable friends, when a bhikkhu sees a form with the eye, consciousness follows the characteristic of that form, clings to the pleasure in that characteristic, and becomes bound by the pleasure in that characteristic. Because the sweetness of the characteristic of form binds his mind tightly, it turns outward and becomes dispersed and distracted.

So too with the ear, nose, tongue, body, and mind: when he cognizes a mental object with the mind, consciousness follows the characteristic of that mental object, clings to the pleasure in that characteristic, and becomes bound by the pleasure in that characteristic. Because the sweetness of the characteristic of that mental object binds his mind tightly, it turns outward and becomes dispersed and distracted.

"Venerable friends, this is called a bhikkhu's mind turning outward and becoming dispersed and distracted.

"Venerable friends, how does a bhikkhu's mind not turn outward and not become dispersed or distracted?

"Venerable friends, when a bhikkhu sees a form with the eye, consciousness does not follow the characteristic of that form, does not cling to the pleasure in that characteristic, and is not bound by the pleasure in that characteristic. Because the sweetness of the characteristic of form does not bind his mind tightly, it does not turn outward and does not become dispersed or distracted. So too with the ear, nose, tongue, body, and mind: when a bhikkhu cognizes a mental object with the mind, consciousness does not follow the characteristic of that mental object, does not cling to the pleasure in that characteristic, and is not bound by the pleasure in that characteristic.

Because the sweetness of the characteristic of that mental object does not bind his mind tightly, it does not turn outward and does not become dispersed or distracted.

"Venerable friends, this is called a bhikkhu's mind not turning outward and not becoming dispersed or distracted.

"Venerable friends, how does a bhikkhu's mind not abide inwardly?

"Venerable friends, secluded from sensual desires and unwholesome states, a bhikkhu, with initial and sustained thought, enters and abides in the first jhana, which is accompanied by joy and bliss born of seclusion. Yet his consciousness clings to the sweetness of seclusion, depends upon it, abides in it, takes it as its object, and fastens itself to it; therefore, his consciousness does not abide inwardly.

"Furthermore, venerable friends, with initial and sustained thought having ceased, a bhikkhu attains inner tranquility and unification of mind; without initial or sustained thought, he enters and abides in the second jhana, which is accompanied by joy and bliss born of concentration. Yet his consciousness clings to the sweetness of concentration, depends upon it, abides in it, takes it as its object, and fastens itself to it; therefore, his consciousness does not abide inwardly.

"Furthermore, venerable friends, with the fading of joy, a bhikkhu abides in equanimity, free from seeking, with right mindfulness and right knowledge, and experiences bliss with the body. Of him the noble ones say, 'Equanimous and mindful, he abides in bliss.'^[04] He enters and abides in the third jhana. Yet his consciousness clings to the sweetness of being free from joy, depends upon it, abides in it, takes it as its object, and fastens itself to it; therefore, his consciousness does not abide inwardly.

"Again, venerable friends, a bhikkhu, with the cessation of pleasure and pain, and with the previous disappearance of joy and sorrow, enters and dwells in the fourth jhana, which is neither painful nor pleasant and has purity of mindfulness through equanimity. Yet his consciousness remains attached to the gratification in equanimity and mindfulness; it relies upon it, abides in it, takes it as its condition, and clings firmly to it. Therefore, his consciousness does not abide inwardly.

"Again, venerable friends, a bhikkhu, having completely transcended perceptions of form, with the cessation of perceptions of resistance, and without attending to perceptions of diversity, enters the infinity of space and, attaining the base of infinite space, dwells therein. Yet his consciousness remains attached to the gratification in the knowledge of space; it relies upon it, abides in it, takes it as its condition, and clings firmly to it. Therefore, his consciousness does not abide inwardly.

"Again, venerable friends, a bhikkhu, having completely transcended the base of infinite space, enters the infinity of consciousness and, attaining the base of infinite consciousness, dwells therein. Yet his consciousness remains attached to the gratification in the knowledge of consciousness; it relies upon it, abides in it, takes it as its condition, and clings firmly to it. Therefore, his consciousness does not abide inwardly.

"Again, venerable friends, a bhikkhu, having completely transcended the base of infinite consciousness, enters and dwells in the base of nothingness. Yet his consciousness remains attached to the gratification in the knowledge of nothingness; it relies upon it, abides in it, takes it as its condition, and clings firmly to it. Therefore, his consciousness does not abide inwardly.

"Again, venerable friends, a bhikkhu, having completely transcended the base of nothingness, enters and dwells in the base of neither perception nor non-perception. Yet his consciousness remains attached to the gratification in the knowledge of perception; it relies upon it, abides in it, takes it as its condition, and clings firmly to it. Therefore, his consciousness does not abide inwardly.

"Venerable friends, this is called a bhikkhu whose mind does not abide inwardly.

"Venerable friends, how does a bhikkhu's mind abide inwardly?

"Venerable friends, a bhikkhu, secluded from sensual desire and secluded from evil and unwholesome states, with applied thought and sustained thought, and with joy and pleasure born of seclusion, attains and dwells in the first jhana. His consciousness does not remain attached to the gratification in seclusion; it does not rely upon it, does not abide in it, does not take it as its condition, and does not cling firmly to it. Therefore, his consciousness abides inwardly.

"Again, venerable friends, a bhikkhu, with applied thought and sustained thought stilled, inwardly tranquil and unified in mind, without applied thought or sustained thought, and with joy and pleasure born of concentration, attains and dwells in the second jhana. His consciousness does not remain attached to the gratification in concentration; it does not rely upon it, does not abide in it, does not take it as its condition, and does not cling firmly to it. Therefore, his consciousness abides inwardly.

"Again, venerable friends, a bhikkhu, with the fading away of joy, dwells in equanimity, free from seeking, with right mindfulness and right knowledge, and experiences pleasure with the body. He attains and dwells in the third jhana, of which the Noble Ones declare, 'One dwells happily in equanimity and mindfulness.' His consciousness does not remain attached to the gratification in the fading away of joy; it does not rely upon it, does not abide in it, does not take it as its condition, and does not cling firmly to it. Therefore, his consciousness abides inwardly.

"Again, venerable friends, a bhikkhu, with the cessation of pain, the cessation of sensual desire, and the previous disappearance of joy and sorrow, enters and dwells in the fourth jhana, which is neither painful nor pleasant and has purity of mindfulness through equanimity. His consciousness does not remain attached to the gratification in equanimity or in the purity of mindfulness; it does not rely upon it, does not abide in it, does not take it as its condition, and does not cling firmly to it. Therefore, his consciousness abides inwardly.

"Again, venerable friends, a bhikkhu, having completely transcended perceptions of form, with the cessation of perceptions of resistance, and without attending to perceptions of diversity, enters and dwells in the base of infinite space. His consciousness does not remain attached to the gratification in the knowledge of space; it does not rely upon it, does not abide in it, does not take it as its condition, and does not cling firmly to it. Therefore, his consciousness abides inwardly.

"Again, venerable friends, a bhikkhu, having completely transcended the base of infinite space, enters and dwells in the base of infinite consciousness. His consciousness does not remain attached to the gratification in the knowledge of consciousness; it does not rely upon it, does not abide in it, does not take it as its condition, and does not cling firmly to it. Therefore, his consciousness abides inwardly.

"Again, venerable friends, a bhikkhu, having completely transcended the base of infinite consciousness, enters and dwells in the base of nothingness. His consciousness does not remain attached to the gratification in the knowledge of nothingness; it does not rely upon it, does not abide in it, does not take it as its condition, and does not cling firmly to it. Therefore, his consciousness abides inwardly.

"Again, venerable friends, a bhikkhu, having completely transcended the base of nothingness, enters and dwells in the base of neither perception nor non-perception. His consciousness does not remain attached to the gratification in the knowledge of non-perception; it does not rely upon it, does not abide in it, does not take it as its condition, and does not cling firmly to it. Therefore, his consciousness abides inwardly.

"Venerable friends, this is called a bhikkhu whose mind abides inwardly.

"Venerable friends, how is a bhikkhu afraid without grasping?

"Venerable friends, a bhikkhu has not abandoned attachment to form, sensual desire for form, craving for form, or thirst for form. Venerable friends, if a bhikkhu has not abandoned attachment to form, sensual desire for form, craving for form, or thirst for form, he desires to obtain form, pursues form, becomes attached to form, abides in form, and thinks, 'Form is self. Form is mine.' When he has desired to obtain form, pursued form, become attached to form, abided in form, and thought, 'Form is self.

Form is mine,' consciousness grasps form. After consciousness has grasped form, when that form changes, consciousness is also carried along by the change in form. When consciousness has been carried along by the change in form, that bhikkhu becomes afraid, and his mind abides therein.

Because his mind does not understand, he becomes frightened and distressed; without grasping, he is afraid.

"So too with feeling, perception, formations, and consciousness: the bhikkhu has not abandoned attachment to consciousness, sensual desire for consciousness, craving for consciousness, or thirst for consciousness.

"Venerable friends, if a bhikkhu has not abandoned attachment to consciousness, sensual desire for consciousness, craving for consciousness, or thirst for consciousness, he desires to obtain consciousness, pursues consciousness, becomes attached to consciousness, abides in consciousness, and thinks, 'Consciousness is self. Consciousness is mine.' When he has desired to obtain consciousness, pursued consciousness, become attached to consciousness, abided in consciousness, and thought, 'Consciousness is self.

Consciousness is mine,' consciousness grasps consciousness. After consciousness has grasped consciousness, when that consciousness changes, consciousness is also carried along by the change in consciousness. After consciousness has been carried along by the change in consciousness, that bhikkhu becomes afraid, and his mind abides therein.

Because his mind does not understand, he becomes frightened and distressed; without grasping, he is afraid.

"Venerable friends, this is called a bhikkhu who is afraid without grasping.

"Venerable friends, how is a bhikkhu without grasping and without fear?

"Venerable friends, it is a bhikkhu who has abandoned attachment to form, sensual desire for form, craving for form, and thirst for form.

"Venerable friends, if a bhikkhu has abandoned attachment to form, sensual desire for form, craving for form, and thirst for form, he does not desire to obtain form, does not pursue form, does not become attached to form, and does not abide in form thinking, 'Form is not self. Form is not mine.' Since he does not desire to obtain form, does not pursue form, does not become attached to form, and does not abide in form thinking, 'Form is not self.

Form is not mine,' consciousness does not grasp form. When consciousness does not grasp form, then, when form changes, consciousness is not carried along by the change in form. Since consciousness is not carried along by the change in form, he does not become afraid, and his mind does not abide therein.

Because his mind understands, he is not frightened, not distressed, does not grasp, and is not afraid."

“So too with feeling, perception, formations, and consciousness: a bhikkhu is free from passion for consciousness, free from desire for consciousness, free from attachment to consciousness, and free from thirst for consciousness. Venerable friends, if a bhikkhu is free from passion for consciousness, free from desire for consciousness, free from attachment to consciousness, and free from thirst for consciousness, he does not wish to acquire consciousness, does not pursue consciousness, does not cling to consciousness, and does not abide in consciousness, thinking: ‘Consciousness is not self.

Consciousness is not mine.’ When that bhikkhu does not wish to acquire consciousness, does not pursue consciousness, does not cling to consciousness, and does not abide in consciousness, thinking: ‘Consciousness is not self. Consciousness is not mine,’ consciousness does not grasp consciousness. When consciousness no longer grasps consciousness, then, as that consciousness changes, consciousness is not carried along by consciousness.

When consciousness is not carried along by consciousness, that bhikkhu does not give rise to fear, and his mind does not abide therein. Because the mind knows, he is not terrified, does not toil, does not appropriate, and is not afraid.

“Venerable friends, this is called a bhikkhu who does not cling and is not afraid.

“Venerable friends, the Blessed One stated this in brief, without explaining it in detail, then rose from his seat and entered his chamber for quiet meditation. He said only: ‘Bhikkhu, contemplate thus and thus. Having contemplated thus, bhikkhu, your mind turns outward, becomes dispersed and scattered, does not become established inwardly, and, though not clinging, is afraid.

But, bhikkhus, how should you contemplate so that, after you have contemplated thus, your mind does not turn outward, does not become dispersed and scattered, becomes established inwardly, does not cling, and is not afraid? Thus you will no longer undergo birth, aging, illness, and death. This is the end of suffering.’ Thus did the Blessed One state the matter in brief without explaining it in detail.

Using these phrases and these words, I have explained it extensively in this way. Venerable friends, go and present it fully to the Blessed One. As the Blessed One explains it, so should you remember and uphold it.”

Then those bhikkhus, having heard the Venerable Mahā-Kaccāna speak thus, carefully received, retained, and recited his words. They then rose from their seats, circumambulated the Venerable One three times, and went to the Blessed One. They bowed their heads at his feet, sat to one side, and said:

“Venerable Sir, after the Blessed One had spoken briefly on this matter without explaining it in detail, then rose from his seat and entered his chamber for quiet meditation, the Venerable Mahā-Kaccāna explained the matter extensively with these phrases and these words.”

Upon hearing this, the Blessed One praised him, saying:

“Excellent! Excellent! Among my disciples, he is one who possesses vision, wisdom, Dharma, and understanding of the meaning. Why is that? The Teacher stated this matter to the disciples in brief without explaining it in detail, and that disciple explained it extensively with these phrases and these words. Therefore, you should remember and uphold what Kaccāna has said in precisely this way. Why is that? Because the meaning of this contemplation should be explained in this way.”

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

Notes:

^[01] Corresponds to Pāli M.138, Uddesa-vibhaṅga-suttaṃ.

^[02] Mahā-Kaccāna 大 迦 旃 延. Pāli: Mahā-Kaccāna.

^[03] In the Pāli version: consciousness (viññāṇa) is dispersed.

^[04] Chinese: 聖 說 聖 所 捨 念 樂 住. Pāli: yaṃ taṃ āriyā ācikkhanti upekkhako satimā sukhaviharī, that which the Noble Ones call equanimity: abiding happily with mindfulness.