中阿含經

18. THE CHAPTER ON EXAMPLES

216. THE DISCOURSE ON LOVE'S ARISING^[1]

Thus have I heard:

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

At that time there was a brahmin who had only one son. He loved and cherished him deeply, was wholeheartedly attached to him, indulged him, and never tired of looking at him. Suddenly, the son died. After his son's death, that brahmin was so stricken with grief that he could neither eat nor drink. He did not put on his clothes or anoint himself with fragrances; he only went to the charnel ground and wept, remembering the place where his son lay.

Then the brahmin wandered from place to place until he came to the Buddha. After exchanging greetings, he sat down to one side. The Blessed One asked:

"Why is it that your faculties are now not composed within your mind?"

The brahmin replied:

"How could my faculties be composed within my mind? Why is that? I had only one son. I loved and cherished him deeply, was wholeheartedly attached to him, indulged him, and never tired of looking at him. Suddenly, he died. Since his death, I have been so stricken with grief that I can neither eat nor drink. I do not put on my clothes or anoint myself with fragrances; I only go to the charnel ground and weep, remembering the place where my son lies."

The Blessed One said:

"So it is, brahmin! So it is, brahmin! When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise."

The brahmin said:

"Gotama, why do you say that when love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise? Gotama should know that when love arises, joy also arises and the heart is delighted."

Three times the Blessed One said:

"So it is, brahmin! So it is, brahmin! When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise."

Three times the brahmin also asked:

"Gotama, why do you say that when love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise? Gotama should know that when love arises, joy also arises and the heart is delighted."

At that time, the brahmin did not accept the Buddha's words but rejected them. Rising from his seat, he shook his head and departed.

At the entrance to Jeta Grove, a number of townsmen ^[02] were gambling. Seeing them from afar, the brahmin thought, 'If there are intelligent and wise people in the world, none could surpass these gamblers. I shall go to them and recount everything that Gotama and I have just discussed.' The brahmin then approached the large group of gamblers and recounted to them everything that he and the Blessed One had just discussed. After hearing him, the townsmen who were gambling said:

"Brahmin, why say that when love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise? Brahmin, you should know that when love arises, joy also arises and the heart is delighted."

After hearing this, the brahmin thought, "What these gamblers have said accords perfectly with me." He then nodded and departed.

Thereafter, this matter was passed from one person to another and spread widely until it reached the royal palace. King Pasenadi of Kosala heard it reported that the ascetic Gotama had said, "When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise." The King then said to Queen Mallika ^[03]:

"I have heard it reported that the ascetic Gotama said, 'When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise.'"

Having heard this, the Queen replied:

"So it is, Great King! So it is, Great King! When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise."

King Pasenadi of Kosala said to Queen Mallika:

"Whatever their revered teacher says, disciples will certainly agree with it. The ascetic Gotama is your revered teacher, and therefore you speak in this way. You are his disciple, and therefore you say, 'When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise.'"

Queen Mallika replied:

"Great King, if you do not believe it, go and ask him yourself, or send a messenger."

Then King Pasenadi of Kosala summoned the brahmin Nalijangha ^[04] and told him:

"Go to the ascetic Gotama and, on my behalf, ask whether his holy person is healthy, at ease, free from illness, comfortable in walking and standing, and of normal strength. Then say, 'King Pasenadi of Kosala asks whether your holy person is healthy, at ease, free from illness, comfortable in walking and standing, and of normal strength. Did the ascetic Gotama truly say, "When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise"?' Nalijangha, whatever the ascetic Gotama says, remember it well and learn it thoroughly. Why is that? Because people such as he never speak falsely."

The brahmin Nalijangha obeyed the King's command and went to the Buddha. After exchanging greetings, he sat down to one side and said:

"Gotama, King Pasenadi of Kosala asks whether your holy person is healthy, at ease, free from illness, comfortable in walking and standing, and of normal strength. Did the ascetic Gotama truly say, 'When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise'?"

The Blessed One said:

"Nalijangha, I shall now ask you a question. Answer according to your understanding. Nalijangha, what do you think? Suppose a woman's mother had died. That woman went mad and became deranged, removed her upper and lower garments, and ran naked through all the streets and alleys, saying, 'Good people, have you seen my mother? Good people, have you seen my mother?' Nalijangha, from this event it may be known that, 'When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise.'

"Likewise, if one's father dies, or one's elder brother, elder sister, younger brother, younger sister, children, or wife dies, that person goes mad and becomes deranged, removes their upper and lower garments, and runs naked through all the streets and alleys, saying, 'Good people, have you seen my wife? Good people, have you seen my wife?' Nalijangha, from this event it may be known that, 'When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise.'

"Nalijangha, in former times a woman returned to visit her family, and her relatives wished to force her to remarry. The woman hurried back to her husband's home and said to him, 'Husband, you should know that my relatives wish to take your wife away and marry her to another man. Do you have any plan?' The man then took his wife by the arm, led her into the house, and said, 'Let us die together and pass together into the next life! Let us die together and pass together into the next life!' He then took a sharp knife, killed his wife, and also killed himself. Nalijangha, from this event it may be known that, 'When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise.'"

After the brahmin Nalijangha had heard the Buddha's words, he remembered them well and learned them thoroughly. Then he rose from his seat, circumambulated the Buddha three times, and returned.

Upon returning to King Pasenadi of Kosala, he reported:

"Your Majesty, the ascetic Gotama did indeed say, 'When love arises, sorrow and lamentation, pain, distress, anguish, and affliction also arise.'"

Queen Mallika said:

“Great King, I shall ask you a question. Please answer according to your understanding. What do you think, Great King? Do you love General Viḍūḍabha ^[05]?”

The King replied:

“I truly do love him.”

Mallikā asked further:

“If General Viḍūḍabha were to undergo change and alteration, what would happen to you, Great King?”

The King replied:

“Mallikā, if General Viḍūḍabha were to undergo change and alteration, sorrow and grief, weeping, anguish, distress, and despair would certainly arise in me.”

Mallikā said:

“From this it may be known that ‘when love arises, sorrow and grief, weeping, anguish, distress, and despair also arise.’”

Mallikā asked further:

“Does the King love the minister Sirivaḍḍha ^[06], the elephant Ekapuṇḍarīka ^[07], the maiden Vajīrī ^[08], Vāsabhā ^[09], the country of Kāśī, and Kosala?”

The King replied:

“I truly do love them.”

Mallikā asked further:

“If Kāśī and Kosala were to undergo change and alteration, what would happen to the King?”

The King replied:

“Mallikā, it is through these two countries that I enjoy and am fully satisfied by the fivefold qualities of sensual pleasure. If Kāśī and Kosala were to undergo change and alteration, even my life would be no more—to say nothing of sorrow and grief, weeping, anguish, distress, and despair.”

Mallikā said:

“From this it may be known that ‘when love arises, sorrow and grief, weeping, anguish, distress, and despair also arise.’”

Mallikā asked further:

“What do you think, Great King? Do you love me?”

The King replied:

“I truly do love you.”

Mallikā asked further:

“If one day I were to undergo change and alteration, what would happen to the King?”

The King replied:

“Mallikā, if one day you were to undergo change and alteration, sorrow and grief, weeping, anguish, distress, and despair would certainly arise in me.”

Mallikā said:

“From this it may be known that ‘when love arises, sorrow and grief, weeping, anguish, distress, and despair also arise.’”

King Pasenadi of Kosala said:

“Mallikā, from this day forth, because of this matter, the ascetic Gotama is my Teacher, and I am his disciple. Mallikā, I now take refuge in the Buddha, the Dharma, and the Bhikkhu Sangha. May the Blessed One accept me as a lay disciple who, from this day until the end of my life, has taken refuge for as long as life shall last.”

Thus spoke the Buddha. After King Pasenadi of Kosala and Queen Mallikā heard what the Buddha had taught, they rejoiced and respectfully practiced accordingly.

Notes:

^[01] Chinese text, fascicle 60. Corresponds to the Pāli M. 87, Piyajātika-suttaṃ. Separate Chinese translations: No. 91; No. 125 (13.3).

^[02] Original Chinese: shì guō ér 市 郭 兒. Pāli text: sambahulā akkhadhuttā, a large group of gamblers.

^[03] Mạt-lỵ 未 利. Pāli: Mallikā, the chief queen of King Pasenadi; she was a devout female lay follower and also an exemplary woman. She often discussed the Buddha-Dharma with King Pasenadi, and the King frequently lost the debate.

^[04] Na-lị-ương-già 那 利 鴦 伽. Nālijaṅgha according to the Pāli text. It was not Pasenadi himself who sent him; rather, Mallikā sent him—apparently in secret—to gain a clear understanding of the matter.

^[05] Bệ-lưu-la, Pāli: Viḍūḍabha. See Sūtra 212 above.

^[06] Thi-lị-a-trà 尸 利 阿 茶; Pāli: Sirivaḍḍha. See Sūtra 212 above.

^[07] Nhất-bôn-đà-lị, Pāli: Ekapuṇḍarīka. See Sūtra 214 above.

^[08] The maiden Bà-di-lị 婆 夷 利 童 女. Pāli: Vajīrī-kumārī, a princess and the only daughter of Pasenadi and Mallikā, who was later given in marriage to King Ajātaśatru.

^[09] Vũ Nhật Cái 雨 日 蓋. Pāli: Vāsabhā (Khattiyā), a female servant of the Śākya clan who was passed off as the daughter of Mahānāma and given in marriage to Pasenadi; she later gave birth to Viḍūḍabha.

217. THE SŪTRA ON EIGHT CITIES^[1]

Thus have I heard:

At one time, not long after the Buddha had entered nirvana, a large number of renowned and venerable bhikkhus came to the city of Pāṭaliputra and stayed in the Cock’s Park ^[02].

At that time, the householder Dasama of the city of Aṭṭhaka ^[03] brought many precious goods to Pāṭaliputra to trade and barter. Those goods were sold very quickly, bringing him a considerable profit. Filled with joy, the householder Dasama of Aṭṭhaka left Pāṭaliputra and went to the Cock’s Park. He approached the renowned and venerable bhikkhus, bowed his head at their feet, and sat down to one side. The renowned and venerable bhikkhus taught him the Dharma, inspiring longing for the teaching and bringing him to joy. After using innumerable skillful means to teach the householder the Dharma, inspiring longing for the teaching and bringing him to joy, they remained silent. The householder Dasama of Aṭṭhaka then said:

“Venerable sirs, where is the Venerable Ānanda now? I wish to see him.”

The venerable bhikkhus replied:

“Householder, the Venerable Ānanda is now staying in the city of Vaiśālī, on the bank of the Monkey River, in the Hall of the Lofty Pavilion ^[04]. If you wish to visit him, you may go there.”

The householder Dasama of Aṭṭhaka then rose from his seat, bowed his head at the feet of the venerable bhikkhus, circumambulated them three times clockwise, and departed.

The householder went to the Venerable Ānanda, bowed his head at his feet, sat down to one side, and said:

“Venerable Ānanda, I have a question I wish to ask. Will you permit me?”

“Householder, ask as you wish. After hearing it, I shall consider it.”

The householder asked:

“Venerable sir, did the Blessed One—the Tathagata, the Arhat, the Perfectly Enlightened One, who had perfected the eye of wisdom and perceived the ultimate truth—teach any single Dharma by abiding in which a noble disciple may eliminate the influxes and liberate the mind?”

The Venerable Ānanda replied:

“Yes, the Blessed One taught such a Dharma.”

The householder asked:

“How did the Blessed One—the Tathagata, the Arhat, the Perfectly Enlightened One, who had perfected the eye of wisdom and perceived the ultimate truth—teach that single Dharma by abiding in which a noble disciple may completely end the influxes and liberate the mind? What is that Dharma?”

The Venerable Ānanda replied:

“Householder, a learned noble disciple, secluded from sensual desire and secluded from evil and unwholesome states, attains and abides in the First Dhyāna, and so on through the Fourth Dhyāna. Based upon this attainment, he contemplates phenomena in accordance with Dharma. If, based upon it, he is able to contemplate phenomena in accordance with Dharma, then by abiding therein he completely ends the influxes.

But if, while abiding therein, he does not completely end the influxes, then through this Dharma—because of his aspiration for the Dharma, love of the Dharma, delight in the Dharma, confidence in the Dharma, and joyful devotion to the Dharma ^[05]—he eliminates the five lower fetters, is spontaneously reborn in that realm, and there enters nirvana. He attains the state of non-retrogression and never again returns to this world.”

“Furthermore, householder, a well-taught noble disciple, with a mind imbued with loving-kindness, pervades one direction and abides therein. Likewise, he pervades the second, third, and fourth directions, the four intermediate directions, above and below, everywhere, with a mind imbued with loving-kindness—free from enmity, resentment, ill will, and contention; vast, boundless, and immeasurable; well cultivated—pervading the entire world, and he accomplishes and abides therein.

Likewise, with a mind imbued with compassion, sympathetic joy, and equanimity—free from enmity, resentment, ill will, and contention; vast, immeasurable, and boundless; well cultivated—he pervades the entire world, and he accomplishes and abides therein. Based upon this, he contemplates phenomena in accordance with the Dharma. He may, by relying upon it, completely extinguish all desires.

But if he has not yet completely extinguished the taints, then through this Dharma—through loving the Dharma, delighting in the Dharma, having faith in the Dharma, and experiencing fondness, joy, and gladness—he severs the five lower fetters, is spontaneously born in that realm, and there attains nirvana. He acquires the state of non-retrogression and never again returns to be reborn in this world. This is the Dharma concerning which the Blessed One, the Tathagata, the Unattached One, the Perfectly Enlightened One, who had attained the eye of wisdom and perceived the ultimate meaning, said: ‘There is one Dharma in which, if a well-taught noble disciple abides, he will completely extinguish the taints and his mind will be liberated.’

“Furthermore, householder, a well-taught noble disciple transcends all perceptions of form, up to and including the sphere of neither-perception-nor-non-perception, accomplishing and abiding therein. Based upon this, he contemplates phenomena in accordance with the Dharma. He may, by abiding therein, completely extinguish the taints.

But if he does not completely extinguish the taints, then through this Dharma—through loving the Dharma, delighting in the Dharma, having faith in the Dharma, and experiencing fondness, joy, and gladness—he severs the five lower fetters, is spontaneously born there, and attains nirvana. He acquires the state of non-retrogression and never again returns to this world. This is the Dharma concerning which the Blessed One, the Tathagata, the Unattached One, the Perfectly Enlightened One, the Accomplished One who perceived the ultimate meaning, said: ‘There is one Dharma in which, if a well-taught noble disciple abides, he will completely extinguish the taints and his mind will be liberated.’”

Then the householder Dasama of Aṭṭhaka City rose from his seat, bared his right shoulder, joined his palms, and said:

“Wonderful! Rare indeed! Venerable Ānanda, I asked about only one gateway to the Deathless, yet the Venerable One has expounded to me no fewer than twelve Dharma gateways to the Deathless ^[06]. By cultivating any one of these twelve Dharma gateways, one may attain peaceful liberation.

“Venerable Ānanda, it is as though, not far from a village, there were a great house with twelve open doors. A man who had some business to conduct entered that house. Another man was standing there who did not wish to bring him benefit or happiness and did not wish him to be safe, so he set fire to the house.

Venerable Ānanda, that man could safely escape from the burning house through any one of the twelve doors ^[07]. In the same way, Venerable One, I asked about only one gateway to the Deathless, yet you expounded to me no fewer than twelve Dharma gateways to the Deathless. By relying upon any one of these twelve Dharma gateways to the Deathless, one may attain safety and liberation.

Venerable Ānanda, even in the teachings and discipline of the brahmins, which teach an unwholesome doctrine and discipline, offerings are made to their teachers. How, then, could I fail to make an offering to the great teacher, the Venerable Ānanda?”

That very night, the householder Dasama of Aṭṭhaka City prepared fragrant, delicious, and pure foods, complete with every kind of food to be chewed and swallowed. When the food had been prepared, early the next morning he arranged seats and invited the Sangha from the Cock Park and the city of Vesālī to assemble. With his own hands, the householder offered water for washing and served fragrant, delicious, and pure foods, complete with every kind of food to be chewed and swallowed.

With his own hands, he attended upon them until the Sangha was fully satisfied, distributing abundant food among them. After the Sangha had eaten, put away their bowls, and washed their hands, the householder purchased a house with five hundred articles and offered it separately to the Venerable Ānanda. The Venerable Ānanda accepted it and afterward offered it to the Sangha of the Four Quarters ^[08].

Thus spoke the Venerable Ānanda. Having heard what the Venerable Ānanda taught, the householder Dasama of Aṭṭhaka City rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli M. 52, Aṭṭhakanāgara-suttam. A separate Chinese translation is No. 92.

^[02] Pāṭaliputra, Cock Park 波 羅 利 子 城 雞 園; No. 92: Pāṭaliputra, Cock Park. Compare Pāli: Pāṭaliputta, which later became the capital of Magadha; Kukkūtārāma, a park probably southeast of Pāṭaliputta. A monastery of the same name was located at Kosambī.

^[03] The householder Dasama of Aṭṭhaka City 第 十 居 士 八 城; Pāli: Dasamo gahapati Aṭṭhaka-nāgaro, the householder Dasama of the town of Aṭṭhaka.

^[04] The lofty pavilion on the bank of the Monkey River 獮 猴 江 邊 高 樓 臺 觀; probably a raised hall in the Mahāvana forest near Vesālī, called the Kūṭāgarasālā. The Pāli equivalent of “Monkey River” is unclear, but in Sanskrit it is called Markatā.

^[05] Desiring the Dharma, loving the Dharma, delighting in the Dharma, being serene in the Dharma, and experiencing fondness, joy, and gladness 欲 法 愛 法 樂 法 靜 法 愛 樂 歡 喜. Pāli: teneva dhammarāgena tāya dhammanandiyā, through passion for the Dharma, through delight in the Dharma.

^[06] Namely, the four meditations of the form realm, the four immeasurable states of mind, and the four formless attainments.

^[07] Both Chinese versions employ the simile of a burning house. The Pāli version gives the simile of a man searching for treasure.

^[08] Sangha of the Four Quarters 招 提 僧; literally translated as the Sangha of the Ten Directions. The Pāli version does not contain this detail, but the corresponding Pāli term is Catuddisāsaṅgha.

218. THE DISCOURSE TO ANURUDDHA (I)^[1]

Thus have I heard:

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

Then, in the late afternoon, the bhikkhus rose from secluded meditation and went to the Venerable Anuruddha ^[02]. They bowed their heads at his feet, sat to one side, and said:

“We wish to ask a question. We hope you will permit us to present it.”

The Venerable Anuruddha said:

“Venerable friends, ask whatever you wish. After hearing it, I shall consider it.”

The bhikkhus then asked:

“How does a bhikkhu die peacefully and meet the end of his life peacefully?”

The Venerable Anuruddha replied:

“Venerable friends, if a bhikkhu, secluded from sensual desires and secluded from evil, unwholesome states, attains up to the fourth meditation, he is called a bhikkhu who dies peacefully and meets the end of his life peacefully.”

The bhikkhus asked again:

“Is this the ultimate way in which a bhikkhu dies peacefully and meets the end of his life peacefully?”

The Venerable Anuruddha replied:

“Venerable friends, this is not the only ultimate way in which a bhikkhu dies peacefully and meets the end of his life peacefully. Furthermore, venerable friends, if a bhikkhu attains the bases of spiritual power, the divine ear, knowledge of others’ minds, knowledge of past lives, knowledge of the deaths and births of beings, and knowledge of the exhaustion of the taints; if, with the taints exhausted, he attains the taintless liberation of mind and liberation through wisdom, and in this very life knows, awakens to, and personally realizes them, accomplishing and abiding therein;

and if he knows as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth,’ then he is a bhikkhu who dies peacefully and meets the end of his life peacefully.”

The bhikkhus asked again:

“Is this the ultimate way in which a bhikkhu dies peacefully and meets the end of his life peacefully?”

The Venerable Anuruddha replied:

“Venerable friends, this is the ultimate way in which a bhikkhu dies peacefully and meets the end of his life peacefully.”

Having heard what the Venerable Anuruddha had said, the bhikkhus carefully retained and thoroughly memorized it. They then rose from their seats, bowed their heads at the feet of the Venerable Anuruddha, circumambulated him three times, and departed.

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

Notes:

^[01] There is no Pāli parallel.

^[02] See Discourses 184 and 185 above, and many other discourses.

219. DISCOURSE TO ANURUDDHA (II)^[1]

Thus have I heard.

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

Then, late in the day, the bhikkhus rose from meditation and went to the Venerable Anuruddha^[01]. They bowed their heads at his feet, sat down to one side, and said:

“We have something we wish to ask. If you will permit us, we would venture to present our question.”

The Venerable Anuruddha said:

“Venerable friends, ask whatever you wish. After hearing it, I shall consider it.”

The bhikkhus then asked:

“How does a bhikkhu die without distress and pass away without distress?”

The Venerable Anuruddha replied:

“If a bhikkhu possesses upright knowledge and vision and has attained the precepts cherished by the noble ones^[02], that bhikkhu dies without distress and passes away without distress.”

The bhikkhus asked again:

“Is this the ultimate attainment through which a bhikkhu dies without distress and passes away without distress?”

The Venerable Anuruddha replied:

“This is not the only ultimate attainment through which a bhikkhu dies without affliction and passes away without affliction. Furthermore, venerable friends, if a bhikkhu contemplates the body internally as body, and likewise contemplates feelings, mind, and dharmas as dharmas, that bhikkhu dies without distress and passes away without distress.”

The bhikkhus asked again:

“Is this the ultimate attainment through which a bhikkhu dies without distress and passes away without distress?”

The Venerable Anuruddha replied:

“Venerable friends, this is not the only ultimate attainment through which a bhikkhu dies without affliction and passes away without affliction. Furthermore, venerable friends, a bhikkhu, with a mind associated with loving-kindness, pervades one direction and dwells therein having attained fulfillment; likewise the second, third, and fourth directions, the four intermediate directions, above and below—encompassing everything—with a mind associated with loving-kindness, free from fetters, enmity, anger, and contention, exceedingly vast, exalted, immeasurable, and well cultivated, he pervades the entire world and dwells therein having attained fulfillment.

So too with compassion and sympathetic joy. With a mind associated with equanimity, free from fetters, enmity, anger, and contention, exceedingly vast, exalted, immeasurable, and well cultivated, he pervades the entire world and dwells therein having attained fulfillment. This is called a bhikkhu who dies without distress and passes away without distress.”

The bhikkhus asked again:

“Is this alone the ultimate attainment through which a bhikkhu dies without affliction and passes away without affliction?”

The Venerable Anuruddha replied:

“Venerable friends, this is not the only ultimate attainment through which a bhikkhu dies without affliction and passes away without affliction. Furthermore, venerable friends, if a bhikkhu, having completely transcended all perceptions of form, attains and dwells in the sphere of neither-perception-nor-non-perception, that bhikkhu dies without distress and passes away without distress.”

The bhikkhus asked again:

“Is this alone the ultimate attainment through which a bhikkhu dies without affliction and passes away without affliction?”

The Venerable Anuruddha replied:

“Venerable friends, this is not the only ultimate attainment through which a bhikkhu dies without affliction and passes away without affliction. Furthermore, venerable friends, if a bhikkhu, having completely transcended the sphere of neither-perception-nor-non-perception, personally realizes the cessation of perception and feeling and dwells therein having attained fulfillment, and through insight his taints are utterly destroyed, that bhikkhu dies without affliction and passes away without affliction.”

The bhikkhus asked again:

“Is this alone the ultimate attainment through which a bhikkhu dies without distress and passes away without distress?”

The Venerable Anuruddha replied:

“Venerable friends, this is the ultimate attainment through which a bhikkhu dies without distress and passes away without distress.”

Having heard what the Venerable Anuruddha said, the bhikkhus carefully retained it and learned it thoroughly. They then rose from their seats, bowed their heads at the Venerable Anuruddha's feet, circumambulated him three times, and withdrew.

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

Notes:

^[01] See Discourse 184 and many other discourses.

^[02] “Precepts cherished by the noble ones,” or “precepts beloved by the noble ones,” are the precepts admired by the noble and worthy ones.

220. DISCOURSE ON VIEWS^[1]

Thus have I heard:

At one time, not long after the Buddha's nirvana, the Venerable Ānanda was dwelling at Rājagṛha, in the Bamboo Grove, Kalandaka's Park. At that time a brahmin adherent of another teaching, who had been a friend of the Venerable Ānanda before his ordination, went for a leisurely walk after midday and came to the Venerable Ānanda. After exchanging greetings, he sat down to one side and said to the Venerable Ānanda:

“Ānanda, I have something I wish to ask. Will you permit me?”

The Venerable Ānanda replied:

“Brahmin, ask whatever you wish. After hearing it, I shall consider it.”

The brahmin adherent of another teaching then asked:

“The matter is as follows. These views^[02] have been set aside^[03], rejected, and not explained in detail, namely: ‘Is the world eternal or non-eternal? Is the world finite or infinite^[04]? Are the life principle and the body identical, or is the life principle one thing and the body another? Does the Tathagata cease to exist, or does the Tathagata not cease to exist^[05]? Does the Tathagata both cease to exist and not cease to exist? Or does the Tathagata neither cease to exist nor not cease to exist?’ Does the ascetic Gautama clearly know these views as they ought rightly to be known?”

The Venerable Ānanda replied:

“Brahmin, the matter is as follows. The Blessed One, the Tathagata, the Unattached One, the Fully and Perfectly Awakened One, set these views aside, rejected them, and did not explain them in detail, namely: ‘Is the world eternal or non-eternal? Is the world finite or infinite? Are the life principle and the body identical, or is the life principle one thing and the body another? Does the Tathagata cease to exist, or does the Tathagata not cease to exist? Does the Tathagata both cease to exist and not cease to exist? Or does the Tathagata neither cease to exist nor not cease to exist?’ The Blessed One, the Tathagata, the Unattached One, the Fully and Perfectly Awakened One, knows these views as they ought rightly to be known.”

The brahmin adherent of another teaching asked again:

“The matter is as follows. The ascetic Gautama set these views aside, rejected them, and did not explain them in detail, namely: ‘Is the world eternal, or is the world non-eternal? Is the world finite, or is the world infinite? Are the life principle and the body identical, or is the life principle one thing and the body another? Does the Tathagata cease to exist, or does the Tathagata not cease to exist? Does the Tathagata both cease to exist and not cease to exist? Or does the Tathagata neither cease to exist nor not cease to exist?’ How does the ascetic Gautama clearly know these views as they ought rightly to be known?”

The Venerable Ānanda replied:

"Brahmin, the matter is thus. These views have been set aside, rejected, and not explained in detail by the Blessed One, the Tathagata, the Unattached One, the Perfectly Enlightened One; namely: ‘Is the world eternal or is the world impermanent? Is the world finite or is the world infinite?

Are the life-principle and the body the same, or is the life-principle one thing and the body another? Does the Tathagata cease to exist, or does the Tathagata not cease to exist; or does the Tathagata both cease to exist and not cease to exist; or does the Tathagata neither cease to exist nor not cease to exist?’ Heterodox Brahmin, such views, such grasping, such arising, such a state in the next life—such questions are what the Blessed One, the Tathagata, the Unattached One, the Perfectly Enlightened One, has set aside, rejected, and not explained in detail; namely: ‘Is the world finite or is the world infinite?

Is the world eternal or is the world impermanent? Are the life-principle and the body the same, or is the life-principle one thing and the body another? Does the Tathagata cease to exist, or does the Tathagata not cease to exist; or does the Tathagata both cease to exist and not cease to exist; or does the Tathagata neither cease to exist nor not cease to exist?’ Those views are understood in this way.

Those views should be understood in this way."

The heterodox Brahmin said:

"Ananda, I now take refuge in Ananda."

Venerable Ananda replied:

"Brahmin, do not take refuge in me. Just as I take refuge in the Buddha, so should you take refuge in him."

The heterodox Brahmin said:

"Ananda, I now take refuge in the Buddha, the Dharma, and the Sangha of bhikkhus. ‘May the Blessed One accept me as a lay disciple who, from this day onward and for the rest of my life, takes refuge until life’s end.’"

Thus spoke Venerable Ananda. Having heard what Venerable Ananda taught, the heterodox Brahmin rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to the Pāli A.7.51, Avyākata. Separate Chinese translation, No. 93.

^[02] View 見. Pāli: diṭṭhigata, commonly translated as a course of views, the tendency of attachment to views.

^[03] Set aside 捨置, referring to questions that are inexpressible. For its meaning, see Sutra 222 below. Pāli: avyākāta, undeclared.

^[04] The original Chinese reads: thế hữu để, thế vô để 世有底世無底, literally: "Does the world have a bottom or not have a bottom?"

^[05] The original Chinese reads: Như Lai chung, bất chung 如來終不終.

221. THE DISCOURSE ON THE SIMILE OF THE ARROW^[1]

Thus have I heard:

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

At that time Venerable Man Đồng tử ^[02], dwelling alone in a quiet place, sat in meditation and reflected. This thought arose in his mind: "The matter is thus. These views have been set aside ^[03], rejected, and not explained in detail by the Blessed One; namely: ‘Is the world eternal or impermanent?

Is the world finite or infinite^[04]? Are the life-principle and the body the same, or is the life-principle one thing and the body another? Does the Tathagata cease to exist, or does the Tathagata not cease to exist; or does the Tathagata both cease to exist and not cease to exist ^[05]; or does the Tathagata neither cease to exist nor not cease to exist?’ I am not pleased with this; I cannot accept it.

If the Tathagata definitively tells me, ‘The world is eternal,’ I shall follow him and cultivate the holy life. But if the Blessed One does not definitively tell me, ‘The world is eternal,’ I shall question him and then abandon him and depart. Likewise concerning: ‘The world is impermanent; the world is finite or infinite; the life-principle and the body are the same, or the life-principle is one thing and the body another; the Tathagata ceases to exist or the Tathagata does not cease to exist; the Tathagata both ceases to exist and does not cease to exist; or the Tathagata neither ceases to exist nor does not cease to exist.’ If the Blessed One definitively tells me, ‘This alone is true; all else is false,’ I shall follow him and cultivate the holy life.

But if the Blessed One does not definitively tell me, ‘This alone is true; all else is false,’ I shall question him and then abandon him and depart."

Then, late in the afternoon, Venerable Man Đồng tử rose from his secluded meditation and went to the Buddha. Bowing his head in homage, he sat to one side and said:

"Blessed One, today, while dwelling alone in a quiet place, sitting in meditation and reflecting, this thought arose in my mind: ‘The matter is thus. These views have been set aside, rejected, and not explained in detail by the Blessed One; namely: “Is the world eternal or impermanent? Is the world finite or infinite?

Are the life-principle and the body the same, or is the life-principle one thing and the body another? Does the Tathagata cease to exist, or does the Tathagata not cease to exist; or does the Tathagata both cease to exist and not cease to exist; or does the Tathagata neither cease to exist nor not cease to exist?” I am not pleased with this; I cannot accept it. If the Blessed One knows with certainty that “The world is eternal,” Blessed One, please tell me.

But if the Blessed One does not know with certainty that “The world is eternal,” then he should say plainly that he does not know. Likewise concerning: “The world is impermanent; the world is finite or infinite; the life-principle and the body are the same, or the life-principle is one thing and the body another; the Tathagata ceases to exist or the Tathagata does not cease to exist; the Tathagata both ceases to exist and does not cease to exist; or the Tathagata neither ceases to exist nor does not cease to exist.” If the Blessed One knows with certainty that “This alone is true; all else is false,” Blessed One, please tell me.

But if the Blessed One does not know with certainty that “This alone is true; all else is false,” then he should say plainly that he does not know.’"

The Blessed One asked:

"Man Đồng tử, did I previously say to you, ‘Come! Follow me and cultivate the holy life, and then I shall tell you, “The world is eternal”’?"

Man Đồng tử replied:

"No, Blessed One."

"Likewise concerning: ‘The world is impermanent; the world is finite or infinite; the life-principle and the body are the same, or the life-principle is one thing and the body another; the Tathagata ceases to exist or the Tathagata does not cease to exist; the Tathagata both ceases to exist and does not cease to exist; or the Tathagata neither ceases to exist nor does not cease to exist’?"

Man Đồng tử replied:

"No, Blessed One."

The Blessed One said:

"Man Đồng tử, did you previously say to me, ‘If the Blessed One definitively tells me, “The world is eternal,” then I shall follow the Blessed One and cultivate the holy life’?"

Man Đồng tử replied:

"No, Blessed One."

The Blessed One said:

"Man Đồng tử, previously I did not say this to you, nor did you say this to me. You are indeed a foolish man; why do you falsely misrepresent me?"

At that time, Venerable Man Đồng tử, having been directly rebuked by the Blessed One, became sorrowful at heart. He lowered his head and remained silent, with no words in his defense, his thoughts bewildered.

After directly rebuking Man Đồng tử, the Blessed One addressed the bhikkhus:

"Suppose a foolish person thinks thus: ‘If the Blessed One does not definitively tell me, “The world is eternal,” then I shall not follow the Blessed One in cultivating the holy life.’ Before such foolish people could learn anything, they would die midway."

"Likewise, 'Is the world impermanent; is the world finite or infinite; are life and the body the same, or is life one thing and the body another; does the Tathagata become extinct, or does the Tathagata not become extinct, or does the Tathagata both become extinct and not become extinct, or does the Tathagata neither become extinct nor not become extinct?' If a foolish person were to think, 'Unless the Blessed One definitively tells me, “This alone is true; all else is false,” I will not follow the Blessed One in cultivating the holy life,' that foolish person would die midway without ever coming to know anything.

"It is as if a man had been struck by a poisoned arrow and, because he had been struck by that poisoned arrow, was in excruciating pain. His relatives, united in sympathy and compassion for him, wishing for his benefit and blessing, his peace and happiness, sought a physician to remove the arrow. But he said, 'Do not remove the arrow yet!

First, let me know the family name and personal name of the one who shot me, where he was born, whether he is tall or short, fat or thin, dark-skinned or fair-skinned, or neither dark nor fair; whether he belongs to the Kshatriya, Brahmin, householder, or artisan class; and whether he comes from the east, west, south, or north. Do not remove the arrow yet! First, let me know whether that bow was made of chá wood ^[07], mulberry wood, quỳ wood, or horn.

Do not remove the arrow yet! First, let me know whether the bowstring was made of ox sinew, deer or antelope sinew, or silk. Do not remove the arrow yet!

First, let me know whether that bow was black, white, red, or yellow. Do not remove the arrow yet! First, let me know whether its string was made of sinew, silk, hemp fiber, or hemp bark.

Do not remove the arrow yet! First, let me know whether the shaft of this arrow was made of wood or bamboo. Do not remove the arrow yet!

First, let me know whether the arrow was bound with ox sinew, deer or antelope sinew, or silk. Do not remove the arrow yet! First, let me know whether the fletching of this arrow was made from the feathers of a phiêu lằng bird ^[08], a vulture, a rooster, or a crane.

Do not remove the arrow yet! First, let me know whether this arrowhead is barbed, pointed, or shaped like a throwing knife. Do not remove the arrow yet!

First, let me know the family name and personal name of the craftsman who fashioned this arrow, where he was born, whether he is tall or short, fat or thin, dark-skinned or fair-skinned, or neither dark nor fair, and whether he comes from the east, south, west, or north.' Yet he would die midway without ever coming to know anything.

"Likewise, if a foolish person were to think, 'Unless the Blessed One definitively tells me that “The world is eternal,” I will not follow the Blessed One in cultivating the holy life,' that foolish person would die midway without ever coming to know anything.

"Likewise, 'Is the world impermanent; is the world finite or infinite; are life and the body the same, or is life one thing and the body another; does the Tathagata become extinct, or does the Tathagata not become extinct; does the Tathagata both become extinct and not become extinct, or does the Tathagata neither become extinct nor not become extinct?' If a foolish person were to think, 'Unless the Blessed One definitively tells me, “This alone is true; all else is false,” I will not follow the Blessed One in cultivating the holy life,' that person would die midway without ever coming to know anything.

"Regarding the view, 'The world is eternal': it is not the case that one undertakes the cultivation of the holy life under me on account of this view. Likewise, regarding the views, 'Is the world finite or infinite; are life and the body the same, or is life one thing and the body another; does the Tathagata become extinct, or does the Tathagata not become extinct; does the Tathagata both become extinct and not become extinct, or does the Tathagata neither become extinct nor not become extinct?' It is not the case that one undertakes the cultivation of the holy life under me on account of these views.

"Regarding the view, 'The world is eternal': it is not the case that one undertakes the cultivation of the holy life under me because one holds this view. Likewise, regarding the views, 'Is the world impermanent; is the world finite or infinite; are life and the body the same, or is life one thing and the body another; does the Tathagata become extinct, or does the Tathagata not become extinct, or does the Tathagata both become extinct and not become extinct, or does the Tathagata neither become extinct nor not become extinct?' It is not the case that one refrains from cultivating the holy life under me because one holds these views.

"Regarding the view, 'The world is eternal': it is not the case that one undertakes the cultivation of the holy life under me because one holds this view. Regarding the views, 'The world is impermanent; the world is finite; the world is infinite; life and the body are the same, or life is one thing and the body another; the Tathagata becomes extinct, or the Tathagata does not become extinct, or the Tathagata both becomes extinct and does not become extinct, or the Tathagata neither becomes extinct nor does not become extinct': it is not the case that one undertakes the cultivation of the holy life under me because one holds these views.

"Regarding the view, 'The world is eternal': it is not the case that, because one does not hold this view, one does not undertake the cultivation of the holy life under me. Likewise, regarding the views, 'Is the world impermanent; is the world finite or infinite; are life and the body the same, or is life one thing and the body another; does the Tathagata become extinct, or does the Tathagata not become extinct, or does the Tathagata both become extinct and not become extinct, or does the Tathagata neither become extinct nor not become extinct?' It is not the case that, because one does not hold these views, one does not undertake the cultivation of the holy life under me.

"Even if 'The world is eternal,' there are still birth, aging, illness, death, sorrow, lamentation, distress, suffering, and anguish; thus this entire great mass of suffering arises. Likewise, even if 'The world is impermanent; the world is finite or infinite; life and the body are the same, or life is one thing and the body another; the Tathagata becomes extinct, or the Tathagata does not become extinct, or the Tathagata both becomes extinct and does not become extinct, or the Tathagata neither becomes extinct nor does not become extinct,' there are still birth, aging, illness, death, sorrow, lamentation, distress, suffering, and anguish; thus this entire great mass of suffering arises.

"'The world is eternal': I do not definitively declare this. This is because it is not consonant with the ultimate goal, not consonant with the Dharma, not fundamental to the holy life, does not lead to knowledge, does not lead to awakening, and does not lead to nirvana. Therefore, I do not definitively declare it.

Likewise, regarding the views, 'Is the world impermanent; is the world finite or infinite; are life and the body the same, or is life one thing and the body another; does the Tathagata become extinct, or does the Tathagata not become extinct, or does the Tathagata both become extinct and not become extinct, or does the Tathagata neither become extinct nor not become extinct?' I do not definitively declare these things.

Why do I not definitively declare them? Because they are not consonant with the ultimate goal, not consonant with the Dharma, not fundamental to the holy life, do not lead to knowledge, do not lead to awakening, and do not lead to nirvana. Therefore, I do not definitively declare these things."

“What teachings have I definitively expounded? ‘This is suffering’—I have definitively expounded, ‘This is suffering.’ ‘This is the arising of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering’—these I have definitively expounded. For what reasons have I definitively expounded these things? Because they accord with the ultimate goal, accord with the Dharma, constitute the foundation of the holy life, lead to knowledge, lead to awakening, and conduce to nirvana; therefore, I have definitively expounded these things.

“Thus, what cannot be spoken of, I do not speak of; what can be spoken of, I speak of ^[09]. You should uphold it in this way. You should train in this way.”

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

Notes:

^[01] Pāli parallel: M.63. Cūḷa-Māluṅkyaputta-suttam. Separate Chinese translation: No. 94.

^[02] See n. 3, Sutra 205 above.

^[03] See n. 3, Sutra 220 above.

^[04] Original Chinese: “Is the world finite or is the world infinite?” 世有底世無底. Pāli: antavā loko ’ti pi anantavā loko ’ti pi.

^[05] Chinese: “Does the Tathagata end... or not end?” 如來終不終. Pāli: hoti tathāgato paraṃ maraṇnā, “Does the Tathagata exist or not exist after death?”

^[06] Chinese: “a categorical statement” 一向說.

^[07] Chá 柘, a kind of tree resembling the mulberry, whose leaves can be eaten by silkworms.

^[08] This edition reads phiêu phương 飄 [防+鳥]; other editions read phiêu lăng, perhaps a kind of bird.

^[09] “Inexpressible” 不可說. Pāli: abyakāta (undeclared); there are fourteen inexpressible questions, as enumerated in this sutra.

222. THE SUTRA ON AFFLICTION^[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:

“If one wishes to eliminate ignorance, one should cultivate the Four Foundations of Mindfulness.

“What does it mean that one who wishes to eliminate ignorance should cultivate the Four Foundations of Mindfulness? When a Tathagata appears in the world—an Arhat, one Accomplished in Knowledge and Conduct, a Perfectly Awakened One, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Guide in the Dharma, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he eliminates even the five hindrances, those things that defile the mind and weaken wisdom, and contemplates the body internally as body, and likewise contemplates feelings, mind, and dharmas as dharmas.

This is what it means that one who wishes to eliminate ignorance should cultivate the Four Foundations of Mindfulness. In this way, one should utterly abandon, attain liberation from, transcend, uproot, extinguish, bring to rest, fully comprehend, and distinctly comprehend it ^[01].

“If one wishes distinctly to comprehend ignorance, one should cultivate the Four Foundations of Mindfulness. What does it mean that one who wishes distinctly to comprehend ignorance should cultivate the Four Foundations of Mindfulness? When a Tathagata appears in the world—an Arhat, a Perfectly Awakened One, one Accomplished in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Guide in the Dharma, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he eliminates even the five hindrances, those things that defile the mind and weaken wisdom, and contemplates the body internally as body, and likewise contemplates feelings, mind, and dharmas as dharmas.

This is what it means that one who wishes distinctly to comprehend ignorance should cultivate the Four Foundations of Mindfulness.

“If one wishes to eliminate ignorance, one should cultivate the Four Right Efforts. What does it mean that one who wishes to eliminate ignorance should cultivate the Four Right Efforts? When a Tathagata appears in the world—an Arhat, a Perfectly Awakened One, one Accomplished in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Guide in the Dharma, a Teacher of Devas and Humans, the Buddha, the Blessed One—he eliminates even the five hindrances, those things that defile the mind and weaken wisdom.

Regarding unwholesome, evil dharmas that have already arisen, desiring to eliminate them, he arouses aspiration, seeks the means, strives diligently, applies himself, maintains steadfastness of mind, and rightly abandons them ^[02]. Regarding unwholesome, evil dharmas that have not yet arisen, desiring that they not arise, he arouses aspiration, seeks the means, strives diligently, applies himself, maintains steadfastness of mind, and rightly abandons them.

Regarding wholesome dharmas that have not yet arisen, desiring that they arise, he arouses aspiration, seeks the means, strives diligently, applies himself, maintains steadfastness of mind, and rightly abandons. Regarding wholesome dharmas that have already arisen, desiring that they become firmly established, not be forgotten, not decline, but increase, expand, and be cultivated to fulfillment, he arouses aspiration, seeks the means, strives diligently, applies himself, maintains steadfastness of mind, and rightly abandons.

This is what it means that one who wishes to eliminate ignorance should cultivate the Four Right Efforts. In this way, one should utterly abandon, attain liberation from, transcend, uproot, extinguish, bring to rest, fully comprehend, and distinctly comprehend it ^[03].

“If one wishes distinctly to comprehend ignorance, one should cultivate the Four Right Efforts. What does it mean that one who wishes distinctly to comprehend ignorance should cultivate the Four Right Efforts? When a Tathagata appears in the world—an Arhat, a Perfectly Awakened One, one Accomplished in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Guide in the Dharma, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he eliminates even the five hindrances, those things that defile the mind and weaken wisdom.

Regarding unwholesome, evil dharmas that have already arisen, desiring to eliminate them, he arouses aspiration, seeks the means, strives diligently, applies himself, maintains steadfastness of mind, and rightly abandons them. Regarding unwholesome, evil dharmas that have not yet arisen, desiring that they not arise, he arouses aspiration, seeks the means, strives diligently, applies himself, maintains steadfastness of mind, and rightly abandons them.

Regarding wholesome dharmas that have not yet arisen, desiring that they arise, he arouses aspiration, seeks the means, strives diligently, applies himself, maintains steadfastness of mind, and rightly abandons. Regarding wholesome dharmas that have already arisen, desiring that they become firmly established, not be forgotten, not decline, but increase, expand, and be cultivated to fulfillment, he arouses aspiration, seeks the means, strives diligently, applies himself, maintains steadfastness of mind, and rightly abandons.

This is what it means that one who wishes distinctly to comprehend ignorance should cultivate the Four Right Efforts.

“If one wishes to eliminate ignorance, one should cultivate the Four Bases of Spiritual Power. What does it mean that one who wishes to eliminate ignorance should cultivate the Four Bases of Spiritual Power? When a Tathagata appears in the world—an Arhat, a Perfectly Awakened One, one Accomplished in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Guide in the Dharma, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he eliminates even the five hindrances, those things that defile the mind and weaken wisdom.

He cultivates the base of spiritual power consisting of concentration founded on aspiration, accompanied by formations of striving ^[04], based upon seclusion, based upon dispassion, based upon cessation, and directed toward relinquishment ^[05]. Likewise, he cultivates the bases of spiritual power consisting of concentration founded on energy, concentration founded on mind, and concentration founded on investigation, accompanied by formations of striving, based upon seclusion, based upon dispassion, based upon complete cessation, and directed toward relinquishment.

This is what it means that one who wishes to eliminate ignorance should cultivate the Four Bases of Spiritual Power. In this way, one should utterly abandon, attain liberation from, transcend, uproot, extinguish, bring to rest, fully comprehend, and distinctly comprehend it. If one wishes distinctly to comprehend ignorance, one should cultivate the Four Bases of Spiritual Power.

“What does it mean that one who wishes distinctly to comprehend ignorance should cultivate the Four Bases of Spiritual Power? When a Tathagata appears in the world—an Arhat, a Perfectly Awakened One, one Accomplished in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed Person, a Guide in the Dharma, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he eliminates even the five hindrances, those things that defile the mind and weaken wisdom.

He cultivates the base of spiritual power consisting of concentration founded on aspiration, accompanied by formations of striving, based upon seclusion, based upon dispassion, based upon complete cessation, and directed toward relinquishment. Likewise, he cultivates the bases of spiritual power consisting of concentration founded on energy, concentration founded on mind, and concentration founded on investigation, accompanied by formations of striving, based upon seclusion, based upon dispassion, based upon complete cessation, and directed toward relinquishment.

This is what it means that one who wishes distinctly to comprehend ignorance should cultivate the Four Bases of Spiritual Power.”

“If one wishes to abandon ignorance, one should cultivate the Four Dhyānas. What does it mean to say that one who wishes to abandon ignorance should cultivate the Four Dhyānas? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, called the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom; secluded from sensual desire and secluded from evil and unwholesome states, one attains, up to and including, the Fourth Dhyāna and dwells accomplished therein.

This is what it means to say that one who wishes to abandon ignorance should cultivate the Four Dhyānas. The same applies to its successive abandonment, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and distinct knowledge.

“If one wishes to distinctly know ignorance, one should cultivate the Four Dhyānas. What does it mean to say that one who wishes to distinctly know ignorance should cultivate the Four Dhyānas? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom; secluded from sensual desire and secluded from evil and unwholesome states, one attains, up to and including, the Fourth Dhyāna and dwells accomplished therein.

This is what it means to say that one who wishes to distinctly know ignorance should cultivate the Four Dhyānas.

“If one wishes to abandon ignorance, one should cultivate the Five Faculties. What does it mean to say that one who wishes to abandon ignorance should cultivate the Five Faculties? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the faculties of faith, effort, mindfulness, concentration, and wisdom.

This is what it means to say that one who wishes to abandon ignorance should cultivate the Five Faculties. The same applies to its successive abandonment, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and distinct knowledge.

“If one wishes to distinctly know ignorance, one should cultivate the Five Faculties. What does it mean to say that one who wishes to distinctly know ignorance should cultivate the Five Faculties? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the faculties of faith, effort, mindfulness, concentration, and wisdom. This is what it means to say that one who wishes to distinctly know ignorance should cultivate the Five Faculties.

“If one wishes to abandon ignorance, one should cultivate the Five Powers. What does it mean to say that one who wishes to abandon ignorance should cultivate the Five Powers? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, called the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the powers of faith, effort, mindfulness, concentration, and wisdom.

This is what it means to say that one who wishes to abandon ignorance should cultivate the Five Powers. The same applies to its successive abandonment, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and distinct knowledge.

“If one wishes to distinctly know ignorance, one should cultivate the Five Powers. What does it mean to say that one who wishes to distinctly know ignorance should cultivate the Five Powers? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the powers of faith, effort, mindfulness, concentration, and wisdom. This is what it means to say that one who wishes to distinctly know ignorance should cultivate the Five Powers.

“If one wishes to abandon ignorance, one should cultivate the Seven Factors of Enlightenment. What does it mean to say that one who wishes to abandon ignorance should cultivate the Seven Factors of Enlightenment? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment.

Likewise, one cultivates the enlightenment factors of investigation of Dharma, effort, joy, tranquility, and concentration, and cultivates the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment. This is what it means to say that one who wishes to abandon ignorance should cultivate the Seven Factors of Enlightenment. The same applies to its successive abandonment, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and distinct knowledge.

“If one wishes to distinctly know ignorance, one should cultivate the Seven Factors of Enlightenment. What does it mean to say that one who wishes to distinctly know ignorance should cultivate the Seven Factors of Enlightenment? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment.

Likewise, one cultivates the enlightenment factors of investigation of Dharma, effort, tranquility, joy, and concentration. One cultivates the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment. This is what it means to say that one who wishes to distinctly know ignorance should cultivate the Seven Factors of Enlightenment.

“If one wishes to abandon ignorance, one should cultivate the Noble Eightfold Path. What does it mean to say that one who wishes to abandon ignorance should cultivate the Noble Eightfold Path? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates Right View through Right Concentration.

This is what it means to say that one who wishes to abandon ignorance should cultivate the Noble Eightfold Path. The same applies to its successive abandonment, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and distinct knowledge.

“If one wishes to distinctly know ignorance, one should cultivate the Noble Eightfold Path. What does it mean to say that one who wishes to distinctly know ignorance should cultivate the Noble Eightfold Path? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, called the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates Right View, up to and including Right Concentration. This is what it means to say that one who wishes to distinctly know ignorance should cultivate the Noble Eightfold Path.

“If one wishes to abandon ignorance, one should cultivate the Ten Totality-Spheres. What does it mean to say that one who wishes to abandon ignorance should cultivate the Ten Totality-Spheres? When a Tathagata appears in the world—an Arhat, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of gods and humans, called the Buddha, the Blessed One—one abandons, up to and including, the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the first, the earth totality-sphere, in the four cardinal directions, above and below, nondual and immeasurable;

one cultivates the water totality-sphere, the fire totality-sphere, the air totality-sphere, the blue totality-sphere, the yellow totality-sphere, the red totality-sphere, the white totality-sphere, the immeasurable-space totality-sphere, and the tenth, the immeasurable-consciousness totality-sphere, in the four cardinal directions, above and below, nondual and immeasurable.

This is what it means to say that one who wishes to abandon ignorance should cultivate the Ten Totality-Spheres. The same applies to its successive abandonment, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and distinct knowledge.”

“If one wishes to directly know ignorance, one should cultivate the Ten Universal Bases. What does it mean to say that, if one wishes to directly know ignorance, one should cultivate the Ten Universal Bases? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Guide of Those to Be Tamed, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, which defile the mind and weaken wisdom.

He cultivates the first, the earth universal base, in the four directions, above and below, nondual and immeasurable. In the same way, he cultivates the water universal base, the fire universal base, the wind universal base, the blue universal base, the yellow universal base, the red universal base, the white universal base, and the universal base of the immeasurable sphere of infinite space. As the tenth, he cultivates the universal base of the immeasurable sphere of infinite consciousness, in the four directions, above and below, nondual and immeasurable.

This is what it means to say that, if one wishes to directly know ignorance, one should cultivate the Ten Universal Bases.

“If one wishes to abandon ignorance, one should cultivate the Ten Qualities of One Beyond Training. What does it mean to say that, if one wishes to abandon ignorance, one should cultivate the Ten Qualities of One Beyond Training? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Guide of Those to Be Tamed, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, which defile the mind and weaken wisdom.

He cultivates the right view of one beyond training, through to the right knowledge of one beyond training. This is what it means to say that, if one wishes to abandon ignorance, one should cultivate the Ten Qualities of One Beyond Training. Thus, there are repeated abandoning, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and direct knowledge.

“If one wishes to directly know ignorance, one should cultivate the Ten Qualities of One Beyond Training.

“What does it mean to say that, if one wishes to directly know ignorance, one should cultivate the Ten Qualities of One Beyond Training? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Guide of Those to Be Tamed, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, which defile the mind and weaken wisdom. He cultivates the right view of one beyond training, through to the right knowledge of one beyond training. This is what it means to say that, if one wishes to directly know ignorance, one should cultivate the Ten Qualities of One Beyond Training.

“As with ignorance, so it is with formations. As with formations, so it is with consciousness. As with consciousness, so it is with name-and-form. As with name-and-form, so it is with the six sense bases. As with the six sense bases, so it is with contact. As with contact, so it is with feeling. As with feeling, so it is with craving. As with craving, so it is with clinging. As with clinging, so it is with existence. As with existence, so it is with birth.

“If one wishes to abandon aging and death, one should cultivate the Four Foundations of Mindfulness. What does it mean to say that, if one wishes to abandon aging and death, one should cultivate the Four Foundations of Mindfulness? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Guide of Those to Be Tamed, a Teacher of Devas and Humans, the Buddha, the Blessed One—he abandons the five hindrances, which defile the mind and weaken wisdom.

He contemplates the body internally as body, through to contemplating feelings, mind, and dharmas as dharmas. This is what it means to say that, if one wishes to abandon ignorance, one should cultivate the Four Foundations of Mindfulness. Thus, there are repeated abandoning, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and direct knowledge.

“If one wishes to directly know aging and death, one should cultivate the Four Foundations of Mindfulness. What does it mean to say that, if one wishes to directly abandon aging and death, one should cultivate the Four Foundations of Mindfulness? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Guide of Those to Be Tamed, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, which defile the mind and weaken wisdom.

He contemplates the body internally as body, through to contemplating feelings, mind, and dharmas as dharmas. This is what it means to say that, if one wishes to directly know aging and death, one should cultivate the Four Foundations of Mindfulness.

“If one wishes to abandon aging and death, one should cultivate the Four Right Efforts. What does it mean to say that, if one wishes to abandon aging and death, one should cultivate the Four Right Efforts? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Guide of Those to Be Tamed, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, which defile the mind and weaken wisdom.

Regarding unwholesome and evil dharmas that have already arisen, wishing to abandon them, he arouses aspiration, seeks the means, applies diligent effort, rouses himself, steadfastly maintains his mind, and makes right effort. Regarding unwholesome and evil dharmas that have not yet arisen, wishing to prevent their arising, he arouses aspiration, seeks the means, applies diligent effort, rouses himself, steadfastly maintains his mind, and makes right effort.

Regarding wholesome dharmas that have not yet arisen, wishing to bring them forth, he arouses aspiration, seeks the means, applies diligent effort, rouses himself, steadfastly maintains his mind, and makes right effort. Regarding wholesome dharmas that have already arisen, wishing to make them firm, prevent them from being forgotten or lost, prevent their decline, increase and expand them, and cultivate them to perfection, he arouses aspiration, seeks the means, applies diligent effort, rouses himself, steadfastly maintains his mind, and makes right effort.

This is what it means to say that, if one wishes to abandon aging and death, one should cultivate the Four Right Efforts. Thus, there are repeated abandoning, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and direct knowledge.

“If one wishes to directly know aging and death, one should cultivate the Four Right Efforts. What does it mean to say that, if one wishes to directly know aging and death, one should cultivate the Four Right Efforts? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Guide of Those to Be Tamed, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, which defile the mind and weaken wisdom.

Regarding unwholesome and evil dharmas that have already arisen, wishing to abandon them, he arouses aspiration, seeks the means, applies diligent effort, rouses himself, steadfastly maintains his mind, and makes right effort. Regarding unwholesome and evil dharmas that have not yet arisen, wishing to prevent their arising, he arouses aspiration, seeks the means, applies diligent effort, rouses himself, steadfastly maintains his mind, and makes right effort.

Regarding wholesome dharmas that have not yet arisen, wishing to bring them forth, he arouses aspiration, seeks the means, applies diligent effort, rouses himself, steadfastly maintains his mind, and makes right effort. Regarding wholesome dharmas that have already arisen, wishing to make them firm, prevent them from being forgotten or lost, prevent their decline, increase and expand them, and cultivate them to perfection, he arouses aspiration, seeks the means, applies diligent effort, rouses himself, steadfastly maintains his mind, and makes right effort.

This is what it means to say that, if one wishes to directly know aging and death, one should cultivate the Four Right Efforts.

“If one wishes to abandon aging and death, one should cultivate the Four Bases of Spiritual Power. What does it mean to say that, if one wishes to abandon aging and death, one should cultivate the Four Bases of Spiritual Power? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Guide of Those to Be Tamed, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, which defile the mind and weaken wisdom.

He trains in the basis of spiritual power consisting of concentration founded on aspiration, accompanied by formations of striving, based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment. In the same way, he cultivates the bases of spiritual power consisting of concentration founded on energy, concentration founded on mind, and concentration founded on investigation, accompanied by formations of striving, based upon seclusion, based upon dispassion, based upon cessation, and tending toward relinquishment.

This is what it means to say that, if one wishes to abandon aging and death, one should cultivate the Four Bases of Spiritual Power. Thus, there are repeated abandoning, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and direct knowledge.”

"If one wishes to fully understand aging and death, one should cultivate the Four Bases of Spiritual Power. What does it mean to say that one who wishes to fully understand aging and death should cultivate the Four Bases of Spiritual Power? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the basis of spiritual power consisting of concentration founded on desire, together with the volitional effort of abandoning, based on seclusion, based on dispassion, based on cessation,

and culminating in relinquishment.

In the same way, he cultivates the bases of spiritual power consisting of concentration founded on energy, concentration founded on mind, and concentration founded on investigation, together with the volitional effort of abandoning, based on seclusion, based on dispassion, based on cessation, and culminating in relinquishment. This is what it means to say that one who wishes to fully understand aging and death should cultivate the Four Bases of Spiritual Power.

"If one wishes to abandon aging and death, one should cultivate the Four Dhyānas. What does it mean to say that one who wishes to abandon aging and death should cultivate the Four Dhyānas? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom; secluded from sensual desires and secluded from unwholesome states, he proceeds until he attains the Fourth Dhyāna and dwells therein accomplished.

Thus are aging and death abandoned, liberation attained, transcended, uprooted, extinguished, brought to rest, comprehensively understood, and fully understood.

"If one wishes to fully understand aging and death, one should cultivate the Four Dhyānas. What does it mean to say that one who wishes to fully understand aging and death should cultivate the Four Dhyānas? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom; secluded from sensual desires and secluded from evil and unwholesome states, he proceeds until he attains the Fourth Dhyāna and dwells therein accomplished.

This is what it means to say that one who wishes to fully understand aging and death should cultivate the Four Dhyānas.

"If one wishes to abandon aging and death, one should cultivate the Five Faculties. What does it mean to say that one who wishes to abandon aging and death should cultivate the Five Faculties? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the faculties of faith, energy, mindfulness, concentration, and wisdom. This is what it means to say that one who wishes to abandon aging and death should cultivate the Five Faculties.

"If one wishes to fully understand aging and death, one should cultivate the Five Faculties. What does it mean to say that one who wishes to fully understand aging and death should cultivate the Five Faculties? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the faculties of faith, energy, mindfulness, concentration, and wisdom. This is what it means to say that one who wishes to fully understand aging and death should cultivate the Five Faculties.

"If one wishes to abandon aging and death, one should cultivate the Five Powers. What does it mean to say that one who wishes to abandon aging and death should cultivate the Five Powers? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the powers of faith, energy, mindfulness, concentration, and wisdom. Thus are aging and death abandoned, liberation attained, transcended, uprooted, extinguished, brought to rest, comprehensively understood, and fully understood.

"If one wishes to fully understand aging and death, one should cultivate the Five Powers. What does it mean to say that one who wishes to fully understand aging and death should cultivate the Five Powers? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the powers of faith, energy, mindfulness, concentration, and wisdom. This is what it means to say that one who wishes to fully understand aging and death should cultivate the Five Powers.

"If one wishes to abandon aging and death, one should cultivate the Seven Factors of Enlightenment. What does it mean to say that one who wishes to abandon aging and death should cultivate the Seven Factors of Enlightenment? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, and culminating in relinquishment.

This is what it means to say that one who wishes to abandon aging and death should cultivate the Seven Factors of Enlightenment. Thus are aging and death abandoned, liberation attained, transcended, uprooted, extinguished, brought to rest, comprehensively understood, and fully understood.

"If one wishes to fully understand aging and death, one should cultivate the Seven Factors of Enlightenment. What does it mean to say that one who wishes to fully understand aging and death should cultivate the Seven Factors of Enlightenment? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, and culminating in relinquishment.

In the same way, he cultivates the enlightenment factors of investigation of Dharma, energy, joy, tranquility, and concentration. He cultivates the enlightenment factor of equanimity, based on seclusion, based on cessation, based on dispassion, and culminating in relinquishment. This is what it means to say that one who wishes to fully understand aging and death should cultivate the Seven Factors of Enlightenment.

"If one wishes to abandon aging and death, one should cultivate the Noble Eightfold Path. What does it mean to say that one who wishes to abandon aging and death should cultivate the Noble Eightfold Path? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates right view through right concentration.

This is what it means to say that one who wishes to abandon aging and death should cultivate the Noble Eightfold Path. Thus are aging and death abandoned, liberation attained, transcended, uprooted, extinguished, brought to rest, comprehensively understood, and fully understood.

"If one wishes to fully understand aging and death, one should cultivate the Noble Eightfold Path. What does it mean to say that one who wishes to fully understand aging and death should cultivate the Noble Eightfold Path? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom, and cultivates right view through right concentration. This is what it means to say that one who wishes to fully understand aging and death should cultivate the Noble Eightfold Path.

"If one wishes to abandon aging and death, one should cultivate the Ten Totality Spheres. What does it mean to say that one who wishes to abandon aging and death should cultivate the Ten Totality Spheres? When a Tathagata arises in the world—an Arhat, a Perfectly Enlightened One, Perfect in Knowledge and Conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, called the Buddha, the Blessed One—he abandons the five hindrances, those things that defile the mind and weaken wisdom.

He cultivates the first, the earth-totality sphere, in the four cardinal directions, above and below, nondual and immeasurable. He cultivates the water-totality sphere, the fire-totality sphere, the air-totality sphere, the blue-totality sphere, the yellow-totality sphere, the red-totality sphere, the white-totality sphere, the sphere of the totality of infinite space, and, as the tenth, the sphere of the totality of infinite consciousness, in the four cardinal directions, above and below, nondual and immeasurable.

Thus are aging and death abandoned, liberation attained, transcended, uprooted, extinguished, brought to rest, comprehensively understood, and fully understood."

"If one wishes to fully know aging and death, one should cultivate the Ten Universal Spheres. What does it mean to say that, if one wishes to fully know aging and death, one should cultivate the Ten Universal Spheres? When a Tathagata appears in the world—an Unattached One, a Perfectly Enlightened One, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer by the Dharma, Teacher of Devas and Humans, called the Buddha, the Blessed One—one abandons even the five hindrances, those things that defile the mind and weaken wisdom; one cultivates the first, the earth universal sphere, extending throughout the four quarters, above and below, nondual and immeasurable.

In the same way, one cultivates the water universal sphere, the fire universal sphere, the wind universal sphere, the blue universal sphere, the yellow universal sphere, the red universal sphere, the white universal sphere, the universal sphere of the immeasurable sphere of space, and, as the tenth, the universal sphere of the immeasurable sphere of consciousness, extending throughout the four quarters, above and below, nondual and immeasurable.

This is what it means to say that, if one wishes to fully know ignorance, one should cultivate the Ten Universal Spheres.

"If one wishes to eliminate aging and death, one should cultivate the Ten Dharmas of One Beyond Training. What does it mean to say that, if one wishes to eliminate aging and death, one should cultivate the Ten Dharmas of One Beyond Training? When a Tathagata appears in the world—an Unattached One, a Perfectly Enlightened One, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer by the Dharma, Teacher of Devas and Humans, called the Buddha, the Blessed One—one abandons even the five hindrances, those things that defile the mind and weaken wisdom, and cultivates the right view of one beyond training through to the right knowledge of one beyond training.

This is what it means to say that, if one wishes to eliminate aging and death, one should cultivate the Ten Dharmas of One Beyond Training. Thus are there striving to abandon, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and full knowledge.

"If one wishes to fully know aging and death, one should cultivate the Ten Dharmas of One Beyond Training. What does it mean to say that, if one wishes to fully know aging and death, one should cultivate the Ten Dharmas of One Beyond Training? When a Tathagata appears in the world—an Unattached One, a Perfectly Enlightened One, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Tamer by the Dharma, Teacher of Devas and Humans, called the Buddha, the Blessed One—one abandons even the five hindrances, those things that defile the mind and weaken wisdom; one cultivates the right view of one beyond training through to the right knowledge of one beyond training.

This is what it means to say that, if one wishes to fully know aging and death, one should cultivate the Ten Dharmas of One Beyond Training."

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

^[01] The successive stages of cultivation are: striving to abandon, liberation, crossing beyond, complete uprooting, cessation, calming, comprehensive knowledge, and full knowledge—that is, diligent application, resolute determination, crossing beyond, uprooting completely, and becoming wholly stilled.

^[02] See the Dharmaskandha Treatise, fascicle 3 (Taishō 26, p. 467c): arouse aspiration, initiate diligence, exert oneself vigorously, rouse the mind, and sustain the mind.

^[03] The Four Foundations of Mindfulness, the Four Right Efforts, and so forth are all cultivated sequentially, beginning with diligent effort...

^[04] See Sutra 86 above.

^[05] In a different section and elsewhere, this same Chinese text also calls it “tending toward emergence from the essential” (?).