長阿含經

10. THE DISCOURSE ON THE TENFOLD ASCENDING SERIES

Thus have I heard:

At one time, the Buddha was journeying through the country of Anga together with a great assembly of one thousand two hundred and fifty bhikkhus. He arrived at the city of Campa and spent the night beside Lake Gaggara. On the fifteenth day, the night of the full moon, the Blessed One sat in an open place, surrounded by the great assembly, and taught the Dharma throughout the night. He then said to Sariputra:

“Bhikkhus from the four quarters have now gathered here. They are all diligent, have put aside sleep and rest, and wish to hear the Dharma taught. But my back aches, and I wish to rest for a while. You should now teach the Dharma to the bhikkhus.”

After Sariputra respectfully accepted the Buddha’s instruction, the Blessed One folded his sanghati robe in four, lay down on his right side in the lion’s posture, and rested one foot upon the other.

Then the Venerable Sariputra addressed the bhikkhus:

“I shall now teach a Dharma that is true and proper in the beginning, true and proper in the middle, and true and proper in the end, complete in meaning and expression, and revealing the pure holy life. Listen attentively and reflect carefully. I shall expound it.”

The bhikkhus respectfully listened. Sariputra said:

“There is a Dharma of the Tenfold Ascending Series that removes all fetters, leads to nirvana, and completely ends the bounds of suffering. It can also encompass five hundred and fifty dharmas. I shall now distinguish them. Listen attentively.

“Bhikkhus, there are one consummating dharma, one dharma to be cultivated, one dharma to be directly understood, one dharma to be abandoned, one dharma conducive to decline, one dharma conducive to growth, one difficult-to-penetrate dharma, one dharma to be brought forth, one dharma to be known, and one dharma to be realized.

“What is the one consummating dharma? It is diligence regarding wholesome dharmas.

“What is the one dharma to be cultivated? It is constant mindfulness of the body.

“What is the one dharma to be directly understood? It is contact accompanied by the influxes.

“What is the one dharma to be abandoned? It is the conceit ‘I am.’

“What is the one dharma conducive to decline? It is contemplation of courses that are not evil.

“What is the one dharma conducive to growth? It is contemplation of evil courses.

“What is the one difficult-to-penetrate dharma? It is uninterrupted concentration.

“What is the one dharma to be brought forth? It is liberation accompanied by the influxes.

“What is the one dharma to be known? It is that all sentient beings subsist on nutriment.

“What is the one dharma to be realized? It is unobstructed liberation of mind.

“Furthermore, there are two consummating dharmas, two dharmas to be cultivated, two dharmas to be directly understood, two dharmas to be abandoned, two dharmas conducive to decline, two dharmas conducive to growth, two difficult-to-penetrate dharmas, two dharmas to be brought forth, two dharmas to be known, and two dharmas to be realized.

“What are the two consummating dharmas? A sense of moral shame and a sense of moral dread.

“What are the two dharmas to be cultivated? Tranquility and insight.

“What are the two dharmas to be directly understood? Name and form.

“What are the two dharmas to be abandoned? Ignorance and craving.

“What are the two dharmas conducive to decline? The corruption of morality and the corruption of view.

“What are the two dharmas conducive to growth? Possessing morality and possessing right view.

“What are the two difficult-to-penetrate dharmas? There are causes and conditions through which sentient beings become defiled. There are causes and conditions through which sentient beings attain purity.

“What are the two dharmas to be brought forth? Knowledge of exhaustion and knowledge of non-arising.

“What are the two dharmas to be known? What is possible and what is impossible.

“What are the two dharmas to be realized? True knowledge and liberation.

“Furthermore, there are three consummating dharmas, three dharmas to be cultivated, three dharmas to be directly understood, three dharmas to be abandoned, three dharmas conducive to decline, three dharmas conducive to growth, three difficult-to-penetrate dharmas, three dharmas to be brought forth, three dharmas to be known, and three dharmas to be realized.

“What are the three consummating dharmas? Associating with good spiritual friends; hearing the sound of the Dharma; and accomplishing the Dharma and practicing in accordance with the Dharma.

“What are the three dharmas to be cultivated? They are the three samadhis: the samadhi of emptiness, the signless samadhi, and the wishless samadhi.

“What are the three dharmas to be directly understood? They are the three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.

“What are the three dharmas to be abandoned? They are the three kinds of craving: craving for sensual pleasure, craving for existence, and craving for nonexistence.

“What are the three dharmas conducive to decline? They are the three unwholesome roots: the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion.

“What are the three dharmas conducive to growth? They are the three wholesome roots: the wholesome root of non-greed, the wholesome root of non-hatred, and the wholesome root of non-delusion.

“What are the three difficult-to-penetrate dharmas? They are three things difficult to understand: it is difficult to understand the noble ones and sages, difficult to understand the hearing of the Dharma, and difficult to understand the Tathagata.

“What are the three dharmas to be brought forth? They are the three characteristics: the characteristic of tranquility, the characteristic of diligent effort, and the characteristic of relinquishment.

“What are the three dharmas to be known? They are the three essential spheres of deliverance:

“1. Deliverance from the realm of sensual desire into the form realm.

“2. Deliverance from the form realm into the formless realm.

“3. Relinquishing all conditioned dharmas; this is called complete cessation.

“What are the three dharmas to be realized? They are the three kinds of true knowledge: knowledge of past lives, knowledge of the divine eye, and knowledge of the exhaustion of the influxes.

“Bhikkhus, these are thirty dharmas that accord with reality and are not false. The Tathagata has known them and then taught them accurately.

“Furthermore, there are four consummating dharmas, four dharmas to be cultivated, four dharmas to be directly understood, four dharmas to be abandoned, four dharmas conducive to decline, four dharmas conducive to growth, four difficult-to-penetrate dharmas, four dharmas to be brought forth, four dharmas to be known, and four dharmas to be realized.

“What are the four consummating dharmas? They are the four favorable conditions:

“1. Dwelling in a central country;

“2. Associating with good spiritual friends;

“3. Conducting oneself with care;

“4. Having roots of goodness planted in former lives.

“What are the four dharmas to be cultivated? They are the four foundations of mindfulness:

“1. A bhikkhu contemplates the body in the internal body, diligent and never indolent, mindful and never forgetful, removing covetousness and grief regarding the world. He contemplates the body in the external body, diligent and never indolent, mindful and never forgetful, removing covetousness and grief regarding the world. He contemplates the body in both the internal and external body, diligent and never indolent, mindful and never forgetful, removing covetousness and grief regarding the world.

“2. He contemplates feelings.

“3. He contemplates mind.

“4. He contemplates dharmas in the same way.

“What are the four dharmas to be directly understood? They are the four nutriments: nutriment consisting of morsels, nutriment consisting of contact, nutriment consisting of mental volition, and nutriment consisting of consciousness.

“What are the four dharmas to be abandoned? They are the four kinds of clinging: clinging to sensual pleasure, clinging to doctrines of self, clinging to precepts and observances, and clinging to views.

“What are the four dharmas conducive to decline? They are the four yokes: the yoke of sensual desire, the yoke of existence, the yoke of views, and the yoke of ignorance.

“What are the four dharmas conducive to growth? They are the four freedoms from yokes: freedom from the yoke of sensual desire, freedom from the yoke of existence, freedom from the yoke of views, and freedom from the yoke of ignorance.

“What are the four difficult-to-penetrate dharmas? They are the Four Noble Truths: the truth of suffering, the truth of the arising of suffering, the truth of the cessation of suffering, and the truth of the path.

“What are the four dharmas to be brought forth? They are the four kinds of knowledge: knowledge of dharmas, knowledge of the unknown, conventional knowledge, and knowledge of the minds of others.

“What are the four dharmas to be known? They are the four analytical knowledges: analytical knowledge of dharmas, analytical knowledge of meanings, analytical knowledge of language, and unobstructed analytical knowledge.

“What are the four dharmas to be realized? They are the four fruits of the ascetic life: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

“Bhikkhus, these are forty dharmas that accord with reality and are not false. The Tathagata has known them and then taught them accurately.

“Furthermore, there are five consummating dharmas, five dharmas to be cultivated, five dharmas to be directly understood, five dharmas to be abandoned, five dharmas conducive to decline, five dharmas conducive to growth, five difficult-to-penetrate dharmas, five dharmas to be brought forth, five dharmas to be known, and five dharmas to be realized.

“What are the five consummating dharmas? They are the five factors leading to complete exhaustion:

“1. Having faith in the Buddha, the Tathagata, the Supremely True One, perfect in the ten epithets.

“2. Being free from illness, with the body always at ease.

“3. Being honest and upright, without flattery or deceit, proceeding directly upon the Tathagata’s path leading to nirvana.

“4. Being single-minded and undistracted, and not forgetting what one has read and recited.

“5. Skillfully contemplating the arising and cessation of dharmas and, through the practice of the noble ones and sages, completely eradicating the root of suffering.

“What are the five dharmas to be cultivated? They are the five faculties: the faculty of faith, the faculty of diligent effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“What are the five dharmas to be directly understood? They are the five aggregates subject to clinging: the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging.

“What are the five dharmas to be abandoned? They are the five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt.

“What are the five regressive qualities? They are the five mental hindrances:

“1. A bhikkhu doubts the Buddha. Having doubted the Buddha, he does not draw near to him. Not drawing near to him, he does not show reverence. This is the first mental hindrance.

“24. Furthermore, a bhikkhu, with regard to the Dharma, the Sangha, and the precepts, has faults, defilements, improper conduct, and impure conduct; he does not draw near to the precepts, nor does he revere them. These are four mental hindrances.

“5. Furthermore, a bhikkhu gives rise to a harmful and malicious mind toward his fellow practitioners of the holy life, has no joy or delight in them, and reviles them with harsh words. This is the fifth mental hindrance.

“What are the five qualities of increase? They are the five roots of joy: gladness, mindfulness, tranquility, bliss, and concentration.

“What are the five difficult-to-understand qualities? They are the five bases of liberation. If a bhikkhu is diligent and not indolent, delights in secluded places, and applies himself single-mindedly to mindfulness, what has not yet been liberated will be liberated, what has not yet been utterly extinguished will be utterly extinguished, and what has not yet attained peace will attain peace.

What are the five? If a bhikkhu hears the Buddha teach the Dharma, hears a fellow practitioner of the holy life teach it, or hears a teacher or elder teach it, and he reflects upon, contemplates, and discerns the meaning of the Dharma, his mind becomes joyful. When his mind has become joyful, he acquires love of the Dharma.

Having acquired love of the Dharma, his body and mind become peaceful. When his body and mind have become peaceful, he attains meditative concentration. Having attained meditative concentration, he attains knowledge in accordance with reality.

This is the first basis of liberation. Here, a bhikkhu becomes joyful upon hearing the Dharma; he also becomes joyful when receiving, retaining, reading, and reciting it; he also becomes joyful when explaining it to others; he also becomes joyful when reflecting upon and discerning it; and his attainment of concentration with regard to the Dharma is likewise.

“What are the five qualities that give rise to attainment?

“They are the five concentrations of knowledge of the noble ones:

“1. Cultivating samadhi brings happiness now and happiness afterward, giving rise to inward and outward knowledge.

“2. It is free from craving, as practiced by the noble ones, giving rise to inward and outward knowledge.

“3. It is the concentration cultivated by the Buddhas and noble ones, giving rise to inward and outward knowledge.

“4. It is gentle, bearing the characteristic of quiescent cessation, unique and without equal, giving rise to inward and outward knowledge.

“5. One enters samadhi with a unified mind and emerges from it with a unified mind, giving rise to inward and outward knowledge.

“What are the five qualities to be known? They are the five spheres of escape:

“1. A bhikkhu takes no delight in sensual desire, does not think upon it, and does not draw near to it; he thinks only upon escape, delights in seclusion, draws near to it without indolence, and his mind becomes gentle, escapes, and is freed from sensual desire. The outflows that arise because of sensual desire are also utterly extinguished, and he attains liberation. This is escape from sensual desire.

“2. Escape from anger.

“3. Escape from jealousy.

“4. Escape from form.

“5. Escape from the view of self is likewise.

“What are the five qualities to be realized? They are the five aggregates of one beyond training: the aggregate of precepts of one beyond training, the aggregate of concentration of one beyond training, the aggregate of wisdom of one beyond training, the aggregate of liberation of one beyond training, and the aggregate of the knowledge and vision of liberation of one beyond training.

“Bhikkhus, these are fifty qualities, true to reality and not false. The Tathagata has known them and then accurately taught the Dharma.

“Furthermore, there are six qualities of accomplishment, six qualities to cultivate, six qualities to awaken to, six qualities to extinguish, six regressive qualities, six qualities of increase, six difficult-to-understand qualities, six qualities that give rise to attainment, six qualities to be known, and six qualities to be realized.

“What are the six qualities of accomplishment? They are the six weighty qualities: if a bhikkhu cultivates these six qualities worthy of honor, reverence, and esteem, he will live in harmony with the Sangha without disputes, dwelling independently and without admixture. What are the six?

“1. Here, a bhikkhu constantly practices loving-kindness through bodily actions, reveres his fellow practitioners of the holy life, and lives with a benevolent mind. This is called a weighty quality, worthy of honor, reverence, and esteem, conducive to harmony with the Sangha without disputes, and to dwelling independently and without admixture.

“24. Furthermore, a bhikkhu practices loving-kindness through speech and through thought; whatever lawful material gains he receives, as well as the food in his bowl, he shares with others for their common use, making no distinction between one person and another.

“5. Furthermore, a bhikkhu does not transgress, violate, or defile the precepts practiced by the noble ones; they are praised by the wise, and he skillfully receives and fully upholds them, thereby perfecting mental concentration.

“6. Furthermore, a bhikkhu holds right view concerning the holy life so as to accomplish the escape of the noble ones and rightly bring suffering to complete cessation. This is called a weighty quality, worthy of honor, reverence, and esteem, conducive to harmony with the Sangha without disputes, and to dwelling independently without admixture.

“What are the six qualities to cultivate? They are the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the precepts, recollection of generosity, and recollection of the devas.

“What are the six qualities to awaken to? They are the six internal ayatanas: the eye ayatana, ear ayatana, nose ayatana, tongue ayatana, body ayatana, and mind ayatana.

“What are the six qualities to extinguish? They are the six cravings: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangible objects, and craving for mental objects.

“What are the six regressive qualities? They are the six forms of irreverence: irreverence toward the Buddha, irreverence toward the Dharma, irreverence toward the Sangha, irreverence toward the precepts, irreverence toward concentration, and irreverence toward one’s parents.

“What are the six qualities of increase? They are the six forms of reverence: reverence toward the Buddha, reverence toward the Dharma, reverence toward the Sangha, reverence toward the precepts, reverence toward concentration, and reverence toward one’s parents.

“What are the six difficult-to-understand qualities? They are the six unsurpassed things: unsurpassed vision, unsurpassed learning, unsurpassed material gains, unsurpassed precepts, unsurpassed reverence, and unsurpassed mindfulness.

“What are the six qualities that give rise to attainment? They are the six qualities of equanimity: here, when a bhikkhu sees a form with the eye, he is neither sorrowful nor joyful, but abides in equanimity and devoted mindfulness. When the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body contacts a tangible object, or the mind cognizes a mental object, he is neither sorrowful nor joyful, but abides in equanimity and devoted mindfulness.

“What are the six qualities to be known? They are the six spheres of escape. If a bhikkhu were to say: ‘I cultivate a mind of loving-kindness, yet anger still arises,’ the other bhikkhus should say: ‘Do not speak in this way.

Do not slander the Tathagata. The Tathagata did not say that one who cultivates liberation through loving-kindness could still give rise to anger; such a case is impossible.’ The Buddha taught that only after anger has been removed can loving-kindness be attained. If a bhikkhu were to say: ‘I practice liberation through compassion, yet a jealous mind arises; I practice liberation through sympathetic joy, yet sorrow and distress arise; I practice liberation through equanimity, yet affection and aversion arise; I practice the contemplation of non-self, yet a doubtful mind arises; or I practice the contemplation of non-perception, yet confused perceptions arise,’ the same applies.

“What are the six qualities to be realized? They are the six superknowledges:

“1. The superknowledge of psychic powers.

“2. The superknowledge of the divine ear.

“3. The superknowledge of others’ minds.

“4. The superknowledge of former lives.

“5. The superknowledge of the divine eye.

“6. The superknowledge of the exhaustion of the outflows.

“Bhikkhus, these are sixty qualities, true to reality and not false. The Tathagata has known them and then accurately taught the Dharma.

“Furthermore, there are seven qualities of accomplishment, seven qualities to cultivate, seven qualities to awaken to, seven qualities to extinguish, seven regressive qualities, seven qualities of increase, seven difficult-to-understand qualities, seven qualities that give rise to attainment, seven qualities to be known, and seven qualities to be realized.

“What are the seven qualities of accomplishment? They are the seven treasures: faith is a treasure, precepts are a treasure, moral shame is a treasure, moral dread is a treasure, extensive learning is a treasure, and generosity is a treasure.

“What are the seven qualities to cultivate? They are the seven factors of awakening: here, a bhikkhu cultivates the awakening factor of mindfulness, based on freedom from desire, based on cessation, and based on seclusion. He cultivates the awakening factor of investigation of Dharma, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity, based on freedom from desire, based on cessation, and based on seclusion.”

“What are the seven awakening factors? They are the seven stations of consciousness: there are sentient beings with diverse bodies and diverse perceptions, namely devas and human beings. This is the first station of consciousness.

Again, there are sentient beings with diverse bodies but a single perception, namely the devas of Brahma’s Radiance and Sound when they are first born. This is the second station of consciousness. Again, there are sentient beings with a single body but diverse perceptions, namely the devas of Radiance and Sound.

This is the third station of consciousness. Again, there are sentient beings with a single body and a single common perception, namely the devas of Pervasive Purity. This is the fourth station of consciousness.

Again, there are sentient beings who dwell in the sphere of infinite space. This is the fifth station of consciousness. Again, there are sentient beings who dwell in the sphere of infinite consciousness.

This is the sixth station of consciousness. Or they dwell in the sphere of nothingness. This is the seventh station of consciousness.

“What are the seven factors to be extinguished? They are the six underlying tendencies: being driven by craving for sensual desire, being driven by craving for existence, being driven by views, being driven by conceit, being driven by anger, being driven by ignorance, and being driven by doubt.

“What are the seven factors of decline? They are the seven unwholesome qualities: here, a bhikshu has no faith, no sense of shame, no dread of wrongdoing, little learning, laziness, forgetfulness, and no wisdom.

“What are the seven factors of growth? They are the seven wholesome qualities: here, a bhikshu has faith, a sense of shame, dread of wrongdoing, extensive learning, freedom from laziness, retentive mindfulness, and wisdom.

“What are the seven difficult-to-understand factors? They are the seven right and wholesome qualities: here, a bhikshu delights in meaning, delights in the Dharma, delights in knowing the proper time, delights in knowing contentment, delights in self-restraint, delights in assembling with the community, and delights in discerning people.

“What are the seven factors to be developed? They are the seven perceptions: the perception of the body’s impurity, the perception of the impurity of food, the perception that nothing in the entire world is worthy of delight, the perception of death, the perception of impermanence, the perception that the impermanent is suffering, and the perception that suffering is non-self.

“What are the seven factors to be known? They are the seven forms of diligent effort: diligent effort in the precepts, diligent effort in eliminating sensual desire, diligent effort in destroying wrong views, diligent effort in extensive learning, diligent effort in exertion, diligent effort in right mindfulness, and diligent effort in meditative concentration.

“What are the seven factors to be realized? They are the seven powers for utterly ending the outflows: here, regarding the arising, cessation, gratification, danger, and escape pertaining to all suffering, a bhikshu who has ended the outflows knows them as they truly are and sees them as they truly are. He contemplates sensual desire as a fiery pit and also as swords and blades; he knows sensual desire and sees sensual desire, does not crave sensual desire, and his mind does not abide in sensual desire.

A bhikshu who has ended the outflows contemplates in forward and reverse order. Having awakened to things as they truly are and seen them as they truly are, craving, jealousy, and evil, unwholesome qualities of the world neither leak forth nor arise. He cultivates the Four Foundations of Mindfulness, developing them repeatedly and practicing them repeatedly.

He cultivates the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path, developing them repeatedly.

“Bhikshus, these are the seventy factors, true and not false. The Tathagata has known them and then accurately expounded the Dharma.

“Furthermore, there are eight factors of accomplishment, eight factors to be cultivated, eight factors of awakening, eight factors to be extinguished, eight factors of decline, eight factors of growth, eight difficult-to-understand factors, eight factors to be developed, eight factors to be known, and eight factors to be realized.

“What are the eight factors of accomplishment? They are the eight causes and conditions by which one who has not yet attained the holy life may attain wisdom, and by which the wisdom of one who has already attained the holy life may increase. What are the eight?

Here, a bhikshu lives in reliance upon the Blessed One, or in reliance upon a teacher, or in reliance upon a wise practitioner of the holy life, and gives rise to a sense of shame and dread of wrongdoing, as well as affection and reverence. This is the first cause and condition by which one who has not yet realized the holy life realizes wisdom, and by which the wisdom of one who has already realized the holy life increases.

Furthermore, while living in reliance upon the Blessed One, he asks questions at the appropriate time: ‘What is the meaning of this teaching? To what does it lead?’ The venerable elders then elucidate its profound meaning and principles for him. This is the second cause and condition.

After hearing the Dharma, his body and mind become peaceful, joyful, and tranquil. This is the third cause and condition. Having attained peaceful joy and tranquility, he does not discuss miscellaneous topics that obstruct the Path.

When he enters the great assembly, he either teaches the Dharma himself or invites another to teach it, yet he does not abandon the noble silence of the sages. This is the fourth cause and condition. He is extensively learned and broadly knowledgeable, retaining without forgetting the profound teachings that are excellent in the beginning, excellent in the middle, and excellent in the end, endowed with meaning and flavor, true, and complete in the holy life.

Having heard them, he keeps them in mind, and his understanding remains unwavering. This is the fifth cause and condition. He cultivates diligently, eliminates evil, increases goodness, and strives to practice without abandoning these teachings.

This is the sixth cause and condition. Through wisdom, he discerns the arising and cessation of phenomena, the course followed by the noble ones, and the complete ending of suffering. This is the seventh cause and condition.

He contemplates the characteristics of arising and cessation of the five appropriated skandhas: ‘This is form; this is the arising of form; this is the cessation of form. These are feeling, perception, formations, and consciousness. This is the arising of feeling, perception, formations, and consciousness; this is the cessation of feeling, perception, formations, and consciousness.’ This is the eighth cause and condition by which one who has not yet attained the holy life attains wisdom, and by which the wisdom of one who has already attained the holy life increases.

“What are the eight factors to be cultivated? They are the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“What are the eight factors of awakening? They are the eight worldly conditions: gain, loss, honor, disgrace, praise, blame, suffering, and pleasure.

“What are the eight factors to be extinguished? They are the eight wrong factors: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“What are the eight factors of decline? They are the eight grounds for laziness. What are the eight grounds for laziness? A lazy bhikshu goes on almsround but receives no food and then thinks: ‘Today I went to the village on almsround but received no food. My body is weary, and I lack the strength to sit in meditation or practice walking meditation. I should rest.’ Thinking in this way, the lazy bhikshu lies down to rest and does not exert himself to attain what has not yet been attained, acquire what has not yet been acquired, or realize what has not yet been realized. This is the first ground for laziness.

“A lazy bhikshu receives ample food and then thinks: ‘This morning I entered the village on almsround, received food, and ate until I was overly full. My body is heavy, and I cannot sit in meditation or practice walking meditation. I should sleep and rest.’ The lazy bhikshu then sleeps and rests, making no diligent effort to attain what has not yet been attained, acquire what has not yet been acquired, or realize what has not yet been realized. This is the second ground for laziness.

“A lazy bhikshu, after doing even a little work, thinks: ‘Today I worked, and my body is weary. I cannot sit in meditation or practice walking meditation. I should sleep and rest.’ The lazy bhikshu then sleeps and rests, making no diligent effort to attain what has not yet been attained, acquire what has not yet been acquired, or realize what has not yet been realized. This is the third ground for laziness.

“A lazy bhikshu, when there is even a little work that he will have to do, thinks: ‘Tomorrow I shall work, and my body will become weary; therefore, today I cannot sit in meditation or practice walking meditation. I should rest beforehand.’ The lazy bhikshu then sleeps and rests. This is the fourth ground for laziness.

“A lazy bhikshu, after traveling even a short distance, thinks: ‘This morning I traveled about, and my body is weary. I cannot sit in meditation or practice walking meditation. I should sleep and rest.’ The lazy bhikshu then sleeps and rests. This is the fifth ground for laziness.”

“A lazy bhikkhu, supposing that he will have to travel even a short distance, thinks: ‘Tomorrow I shall have to travel, and my body will become weary; therefore, today I cannot practice seated meditation or walking meditation. I should rest beforehand.’ The lazy bhikkhu then lies down to sleep and does not strive diligently to attain what has not yet been attained, acquire what has not yet been acquired, or realize what has not yet been realized. This is the sixth kind of indolence.

“A lazy bhikkhu, supposing that he falls slightly ill, thinks: ‘Now I am seriously ill, weary, and emaciated; I cannot practice seated meditation or walking meditation. I should lie down and sleep.’ The lazy bhikkhu then lies down to sleep and does not strive diligently to attain what has not yet been attained, acquire what has not yet been acquired, or realize what has not yet been realized. This is the seventh kind of indolence.

“A lazy bhikkhu, when his illness has abated, thinks: ‘I have not long recovered from my illness, and my body is weak and emaciated; I cannot practice seated meditation or walking meditation. I should lie down and sleep.’ The lazy bhikkhu then lies down to sleep and does not strive diligently to attain what has not yet been attained, acquire what has not yet been acquired, or realize what has not yet been realized. This is the eighth kind of indolence.

“What are the eight factors of increase? They are the eight forms of freedom from indolence. A bhikkhu enters a village to seek alms but obtains no food. He then thinks: ‘My body is light, and I feel little drowsiness. I should therefore strive diligently in seated meditation and walking meditation, so as to attain what has not yet been attained, acquire what has not yet been acquired, and realize what has not yet been realized.’ That bhikkhu then applies himself diligently. This is the first kind of diligence.

“A bhikkhu obtains sufficient food on his alms round and thinks: ‘Today I entered the village to seek alms and have eaten my fill. My strength is abundant. I should strive diligently in seated meditation and walking meditation, so as to attain what has not yet been attained, acquire what has not yet been acquired, and realize what has not yet been realized.’ That bhikkhu then applies himself diligently. This is the second kind of diligence.

“A diligent bhikkhu, supposing that he has a small task to perform, thinks: ‘While performing that task, I neglected the practice of the path. Now I should strive diligently in seated meditation and walking meditation, so as to attain what has not yet been attained, acquire what has not yet been acquired, and realize what has not yet been realized.’ That bhikkhu then applies himself diligently. This is the third kind of diligence.

“A diligent bhikkhu, supposing that he has a task to perform, thinks: ‘Tomorrow I shall perform that task and thereby neglect the practice of the path. Now I should strive diligently in seated meditation and walking meditation, so as to attain what has not yet been attained, acquire what has not yet been acquired, and realize what has not yet been realized.’ That bhikkhu then applies himself diligently. This is the fourth kind of diligence.

“A diligent bhikkhu, supposing that he has traveled even a short distance, thinks: ‘This morning, while traveling, I neglected the practice of the path. Now I should strive diligently in seated meditation and walking meditation, so as to attain what has not yet been attained, acquire what has not yet been acquired, and realize what has not yet been realized.’ That bhikkhu then applies himself diligently. This is the fifth kind of diligence.

“A diligent bhikkhu, supposing that he will have to travel, thinks: ‘Tomorrow I shall have to travel and thereby neglect the practice of the path. Now I should strive diligently in seated meditation and walking meditation, so as to attain what has not yet been attained, acquire what has not yet been acquired, and realize what has not yet been realized.’ That bhikkhu then applies himself diligently. This is the sixth kind of diligence.

“A diligent bhikkhu, supposing that he falls ill, thinks: ‘Now I am seriously ill and may die. I should practice seated meditation and walking meditation, so as to attain what has not yet been attained, acquire what has not yet been acquired, and realize what has not yet been realized.’ That bhikkhu then applies himself diligently. This is the seventh kind of diligence.

“A diligent bhikkhu, when his illness has somewhat abated, thinks: ‘I have only just recovered from my illness. Who knows whether it may worsen again and cause me to abandon the practice of the path? Now I should strive diligently in seated meditation and walking meditation, so as to attain what has not yet been attained, acquire what has not yet been acquired, and realize what has not yet been realized.’ That bhikkhu then applies himself diligently. This is the eighth kind of diligence.

“What are the eight difficult-to-resolve factors? They are the eight unfavorable circumstances that obstruct the cultivation of the holy life. What are the eight?

“1. The Tathagata, the Arhat, appears in the world and teaches the subtle and wondrous Dharma, which is quiescent, unconditioned, and leads toward the path of awakening, yet a person is born in hell. This is an unfavorable circumstance in which one cannot cultivate the holy life.

“25. The Tathagata, the Arhat, appears in the world and teaches the subtle and wondrous Dharma, which is quiescent, unconditioned, and leads toward the path of awakening, yet a person is born among animals or hungry ghosts, in a heaven of long-lived beings, or in an ignorant borderland where the Buddha-Dharma is absent. This is an unfavorable circumstance in which one cannot cultivate the holy life.

“6. The Tathagata, the Arhat, appears in the world and teaches the subtle and wondrous Dharma, which is quiescent, unconditioned, and leads toward the path of awakening, yet a person may be born in a central region while holding wrong views, harboring an inverted mind, and having committed evil deeds that will certainly lead to hell. This is an unfavorable circumstance in which one cannot cultivate the holy life.

“7. The Tathagata, the Arhat, appears in the world and teaches the subtle and wondrous Dharma, which is quiescent, unconditioned, and leads toward the path of awakening, yet a sentient being may be born in a central region but be blind, deaf, mute, or unable to speak clearly, and thus unable to hear the Dharma or cultivate the holy life. This is an unfavorable circumstance in which one cannot cultivate the holy life.

“8. The Tathagata, the Arhat, appears in the world and teaches the subtle and wondrous Dharma, which is quiescent, unconditioned, and leads toward the path of awakening, yet a sentient being may be born in a central region with all faculties complete and capable of receiving the noble teaching, but does not encounter a Buddha and is unable to cultivate the holy life.

“These are the eight unfavorable factors.

“What are the eight factors that give rise to the path? They are the eight reflections of a great person:

“1. The path requires few desires; many desires are not the path.

“2. The path requires contentment; insatiability is not the path.

“3. The path requires seclusion and tranquility; delighting in crowds is not the path.

“4. The path requires self-restraint; laughter and frivolity are not the path.

“5. The path requires diligence; indolence is not the path.

“6. The path requires focused mindfulness; forgetfulness is not the path.

“7. The path requires a concentrated mind; a distracted mind is not the path.

“8. The path requires wisdom; delusion is not the path.

“What are the eight factors of knowledge? They are the eight bases of mastery:

“1. Perceiving forms internally, one contemplates a limited number of external forms, whether beautiful or ugly, constantly contemplating and remaining mindful of them. This is the first base of mastery.

“2. Perceiving forms internally, one contemplates an immeasurable number of external forms, whether beautiful or ugly, constantly contemplating and remaining mindful of them. This is the second base of mastery.

“3. Not perceiving forms internally, one contemplates a limited number of external forms, whether ugly or beautiful, constantly contemplating and remaining mindful of them. This is the third base of mastery.

“4. Not perceiving forms internally, one contemplates an immeasurable number of external forms, whether beautiful or ugly, constantly contemplating and remaining mindful of them. This is the fourth base of mastery.

“5. Not perceiving forms internally, one contemplates external forms as blue—blue in color, blue in radiance, and blue in appearance. It is like the blue color of a blue lotus, or like a fine cloth from Varanasi that is uniformly blue. In the same way, one perceives blue color, blue radiance, and blue appearance, constantly contemplating and remaining mindful of them. This is the fifth base of mastery.

“6. Internally having no perception of form, one contemplates external forms as yellow: yellow in color, yellow in radiance, yellow in appearance. Just as the yellow color of a yellow flower or yellow Benares cloth is yellow in color, yellow in radiance, and yellow in appearance, so too does one perceive them thus, constantly contemplating and constantly keeping them in mind. This is the sixth sphere of mastery.

“7. Internally having no perception of form, one contemplates external forms as red: red in color, red in radiance, red in appearance. Just as the red color of a red flower or red Benares cloth is entirely red—red in color, red in radiance, and red in appearance—so too does one perceive them thus, constantly contemplating and constantly keeping them in mind. This is the seventh sphere of mastery.

“8. Internally having no perception of form, one contemplates external forms as white: white in color, white in radiance, white in appearance. Just as the white color of a white flower or white Benares cloth is entirely white, so too does one perceive them thus—white in color, white in radiance, and white in appearance—constantly contemplating and constantly keeping them in mind. This is the eighth sphere of mastery.

“What are the eight qualities to be realized? They are the eight liberations: Internally possessing the perception of form, one contemplates forms: this is the first liberation. Internally possessing the perception of form, one contemplates external forms: this is the second liberation.

The liberation through purity: this is the third liberation. Transcending the perception of form, extinguishing perceptions of aversion, one abides in the sphere of infinite space: this is the fourth liberation. Transcending the sphere of infinite space, one abides in the sphere of infinite consciousness: this is the fifth liberation.

Transcending the sphere of infinite consciousness, one abides in the sphere of nothingness: this is the sixth liberation. Transcending the sphere of nothingness, one abides in the sphere of neither-perception-nor-non-perception: this is the seventh liberation. Transcending the sphere of neither-perception-nor-non-perception, one abides in the cessation of perception and knowledge: this is the eighth liberation.

“Bhikkhus, these are the eighty qualities, true to reality and not false. The Tathagata has known them and then taught the Dharma accurately.

“Furthermore, there are nine qualities to be accomplished, nine qualities to be cultivated, nine qualities to be awakened to, nine qualities to be extinguished, nine qualities conducive to decline, nine qualities conducive to growth, nine difficult-to-understand qualities, nine qualities that give rise, nine qualities to be known, and nine qualities to be realized.

“What are the nine qualities to be accomplished? They are the nine factors of purification and cessation: the factor of purification and cessation through morality, the factor of purification and cessation of mind, the factor of purification and cessation of view, the factor of purification and cessation through overcoming doubt, the factor of purification and cessation through discernment, the factor of purification and cessation of the path, the factor of purification and cessation through removal, the factor of purification and cessation through dispassion, and the factor of purification and cessation through liberation.

“What are the nine qualities to be cultivated? They are the nine roots of joy: joy, affection, gladness, bliss, concentration, knowledge in accordance with reality, removal and relinquishment, dispassion, and liberation.

“What are the nine qualities to be awakened to? They are the nine abodes of sentient beings:

“1. There are sentient beings with diverse bodies and diverse perceptions, namely devas and human beings. This is the first abode of sentient beings.

“2. Again, there are sentient beings with diverse bodies but a single common perception, namely the Brahma devas at the time of their initial birth. This is the second abode of sentient beings.

“3. Again, there are sentient beings with bodies alike but diverse perceptions, namely the Radiant devas. This is the third abode of sentient beings.

“4. Again, there are sentient beings with bodies alike and a single common perception, namely the Refulgent Glory devas. This is the fourth abode of sentient beings.

“5. Again, there are sentient beings without perception and without awareness, namely the Non-Perceiving devas. This is the fifth abode of sentient beings.

“6. Again, there are sentient beings abiding in the sphere of infinite space. This is the sixth abode of sentient beings.

“7. Again, there are sentient beings abiding in the sphere of infinite consciousness. This is the seventh abode of sentient beings.

“8. Again, there are sentient beings abiding in the sphere of nothingness. This is the eighth abode of sentient beings.

“9. Again, there are sentient beings abiding in the sphere of neither-perception-nor-non-perception. This is the ninth abode of sentient beings.

“What are the nine qualities to be extinguished? They are the nine roots of craving: conditioned by craving, there is seeking; conditioned by seeking, there is acquisition; conditioned by acquisition, there is use; conditioned by use, there is desire; conditioned by desire, there is attachment; conditioned by attachment, there is jealousy; conditioned by jealousy, there is possessiveness; conditioned by possessiveness, there is guarding.

“What are the nine qualities conducive to decline? They are the nine causes of vexation: Someone has harmed me; someone is harming me; someone will harm me; someone has harmed what I cherish; someone is harming what I cherish; someone will harm what I cherish; someone has loved and honored what I hate; someone is loving and honoring what I hate; someone will love and honor what I hate.

“What are the nine qualities conducive to growth? They are the nine states free from vexation: That person has harmed me; thinking thus is of no benefit: one did not give rise to vexation, does not give rise to vexation, and will not give rise to vexation. That person has harmed what I cherish; thinking thus is of no benefit: one did not give rise to vexation, does not give rise to vexation, and will not give rise to vexation. That person has loved what I hate; thinking thus is of no benefit: one did not give rise to vexation, does not give rise to vexation, and will not give rise to vexation.

“What are the nine difficult-to-understand dharmas? They are the nine aspects of the holy life: If a bhikkhu has faith but does not observe the precepts, his holy life is incomplete. If a bhikkhu has faith and observes the precepts, his holy life is complete.

If a bhikkhu has faith and observes the precepts but is not learned, his holy life is incomplete. If a bhikkhu has faith, observes the precepts, and is learned, his holy life is complete. If a bhikkhu has faith, observes the precepts, and is learned but cannot teach the Dharma, his holy life is incomplete.

If a bhikkhu has faith, observes the precepts, is learned, and can teach the Dharma, his holy life is complete. If a bhikkhu has faith, observes the precepts, is learned, and can teach the Dharma but cannot support the assembly, his holy life is incomplete. If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, and can support the assembly, his holy life is complete.

If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, and can support the assembly but cannot expound the words of the Dharma before a great assembly, his holy life is incomplete. If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, can support the assembly, and can expound the words of the Dharma before a great assembly, his holy life is complete. If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, can support the assembly, and can expound the words of the Dharma before a great assembly but has not attained the four dhyanas, his holy life is incomplete.

If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, can support the assembly, can expound the words of the Dharma before a great assembly, and has also attained the four dhyanas, his holy life is complete. If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, can support the assembly, can expound the words of the Dharma before a great assembly, and has also attained the four dhyanas but cannot enter and emerge from the eight liberations in forward and reverse order, his holy life is incomplete.

If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, can support the assembly, can expound the words of the Dharma before a great assembly, has also attained the four dhyanas, and can enter and emerge from the eight liberations in forward and reverse order, his holy life is complete. If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, can support the assembly, can expound the words of the Dharma before a great assembly, has also attained the four dhyanas, and can enter and emerge from the eight liberations in forward and reverse order, but cannot completely destroy the taints and attain the taintless liberation of mind and liberation through wisdom, personally realizing them here and now—birth and death ended,

the holy life established, what had to be done accomplished, and no further rebirth remaining—his holy life is incomplete.

If a bhikkhu has faith, observes the precepts, is learned, can teach the Dharma, can support the assembly, can expound the words of the Dharma before a great assembly, has also attained the four dhyanas, can enter and emerge from the eight liberations in forward and reverse order, and can completely destroy the taints and attain the taintless liberation of mind and liberation through wisdom, personally realizing them here and now—birth and death ended, the holy life established, what had to be done accomplished, and no further rebirth remaining—his holy life is complete.

“What are the nine generative dharmas? They are the nine perceptions: the perception of impurity; the perception of the impurity of food; the perception that nothing in the entire world is worthy of delight; the perception of death; the perception of impermanence; the perception that what is impermanent is suffering; the perception that what is suffering is non-self; the perception of cessation; and the perception of dispassion.

“What are the nine dharmas to be known? They are the nine diverse dharmas: diverse arising gives rise to diverse causes and results; diverse contact gives rise to diverse causes of contact; diverse feeling gives rise to diverse causes of feeling; diverse perception gives rise to diverse causes of perception; diverse accumulation gives rise to diverse causes of accumulation; diverse desire gives rise to diverse causes of desire; diverse gain gives rise to diverse causes of gain; diverse seeking gives rise to diverse causes of seeking; diverse affliction gives rise to diverse causes of affliction.

“What are the nine dharmas to be realized? They are the nine cessations: Upon entering the first dhyana, the thorn of sound is eliminated. Upon entering the second dhyana, the thorns of applied thought and sustained thought are eliminated.

Upon entering the third dhyana, the thorn of joy is eliminated. Upon entering the fourth dhyana, the thorn of inhalation and exhalation is eliminated. Upon entering the sphere of infinite space, the thorn of the perception of form is eliminated.

Upon entering the sphere of infinite consciousness, the thorn of the perception of space is eliminated. Upon entering the sphere of nothingness, the thorn of the perception of consciousness is eliminated. Upon entering the sphere of neither-perception-nor-non-perception, the thorn of the perception of nothingness is eliminated.

Upon entering the attainment of cessation, the thorns of perception and feeling are eliminated.

“Bhikkhus, these are the ninety dharmas, true and not false. The Tathagata has known them and then taught the Dharma accurately.

“Furthermore, there are ten dharmas to be accomplished, ten dharmas to be cultivated, ten dharmas to be awakened to, ten dharmas to be eliminated, ten dharmas leading to decline, ten dharmas leading to growth, ten difficult-to-understand dharmas, ten generative dharmas, ten dharmas to be known, and ten dharmas to be realized.

“What are the ten dharmas to be accomplished? They are the ten aids to liberation.

“1. A bhikkhu fully observes the two hundred and fifty250 precepts, is complete in dignified conduct, sees even a minor fault and gives rise to great apprehension, properly trains in the precepts, and keeps his mind from deviating.

“2. He has good spiritual friends.

“3. His speech is balanced and upright, and he can patiently endure many things.

“4. He delights in seeking wholesome dharmas and shares them without stinginess.

“5. Whenever his companions in the holy life have work to be done, he immediately goes to assist them without growing weary; he performs difficult tasks and also teaches others to perform them.

“6. He is learned; after hearing something, he retains it and never forgets it.

“7. He is diligent, eliminating unwholesome dharmas and increasing wholesome dharmas.

“8. He always maintains focused mindfulness, without any other thought, recalling his former wholesome deeds as though seeing them before his eyes.

“9. He is accomplished in wisdom, contemplating the arising and cessation of all dharmas and using the discipline of the Noble Ones to eradicate the root of suffering.

“10. He delights in dwelling in seclusion, focuses his mindfulness in contemplation, abides in meditation, and does not engage in frivolity.

“What are the ten dharmas to be cultivated? They are the ten right practices: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge.

“What are the ten dharmas to be awakened to? They are the ten entrances of form: the entrances of the eye, ear, nose, tongue, and body; and the entrances of form, sound, odor, taste, and tangible objects.

“What are the ten dharmas to be eliminated? They are the ten wrong practices: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge.

“What are the ten dharmas leading to decline? They are the ten courses of unwholesome conduct: bodily conduct consists of killing, stealing, and sexual misconduct; verbal conduct consists of divisive speech, harsh speech, false speech, and frivolous speech; mental conduct consists of covetousness, ill will, and wrong view.

“What are the ten dharmas leading to growth? They are the ten courses of wholesome conduct: bodily conduct consists of abstaining from killing, stealing, and sexual misconduct; verbal conduct consists of abstaining from divisive speech, harsh speech, false speech, and frivolous speech; mental conduct consists of freedom from covetousness, ill will, and wrong view.

“What are the ten difficult-to-understand dharmas? They are the ten abodes of the Noble Ones:

“1. A bhikkhu has eliminated five factors.

“2. He has accomplished six factors.

“3. He has relinquished one factor.

“4. He relies upon four.

“5. He has eliminated divergent doctrines.

“6. He has fulfilled the supreme quest.

“7. His perceptions are unclouded.

“8. His bodily conduct has been established.

“9. His mind is liberated.

“10. He is liberated through wisdom.”

“What are the ten generative qualities? They are ten instances of praise: If a bhikshu has himself acquired faith, he teaches others about it and also praises those who have acquired faith. Having himself observed the precepts, he teaches others about them and also praises those who observe the precepts.

Having himself attained fewness of desires, he teaches others about it and also praises those who have few desires. Having himself attained contentment, he teaches others about it and also praises those who are content. Having himself come to delight in seclusion and tranquility, he teaches others about it and also praises those who delight in seclusion and tranquility.

Having himself become learned, he teaches others about it and also praises those who are learned. Having himself become diligent, he teaches others about it and also praises those who are diligent. Having himself become firmly mindful, he teaches others about it and also praises those who are firmly mindful.

Having himself attained meditative concentration, he teaches others about it and also praises those who have attained meditative concentration. Having himself attained wisdom, he teaches others about it and also praises those who have attained wisdom.

“What are the ten qualities to be understood? They are the ten qualities of cessation: One who has right view can eliminate wrong view, completely eliminate the innumerable unwholesome conditions that arise from wrong view, and bring to fulfillment the innumerable wholesome causes that arise from right view. Those who possess right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge can eliminate wrong knowledge, and the innumerable unwholesome causes arising from wrong knowledge are also entirely extinguished; the innumerable wholesome qualities arising from right knowledge are all brought to fulfillment.

“What are the ten qualities of one beyond training? Right view beyond training, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge beyond training.

“Bhikshus, these are the hundred qualities, true and not false. The Tathagata has known them and then taught the Dharma accurately.”

At that time, Shariputra received the Buddha’s approval. Having heard what Shariputra taught, the bhikshus rejoiced and respectfully practiced it.

11. DISCOURSE ON THE PROGRESSIVE SERIES

Thus have I heard:

At one time, the Buddha was staying in the country of Shravasti, in Jeta Grove, Anathapindika’s Park, together with a community of twelve hundred and fifty great bhikshus.

At that time, the Blessed One addressed the bhikshus:

“I shall now teach you the Dharma—a subtle and wondrous Dharma, true and proper in the beginning, the middle, and the end, complete in meaning and expression, and embodying the pure holy life. It is the Dharma of the progressive series. Listen attentively and reflect carefully. I shall expound it.”

The bhikshus respectfully listened. The Buddha addressed the bhikshus:

“The Dharma of the progressive series consists of one quality to be developed, one quality to be cultivated, one quality to be understood, one quality to be eliminated, and one quality to be realized.

“What is the one quality to be developed? It is not abandoning wholesome qualities.

“What is the one quality to be cultivated? It is constant mindfulness of the body.

“What is the one quality to be understood? It is contact accompanied by outflows.

“What is the one quality to be eliminated? It is conceit concerning self.

“What is the one quality to be realized? It is unobstructed liberation of mind.

“Furthermore, there are two qualities to be developed, two qualities to be cultivated, two qualities to be understood, two qualities to be eliminated, and two qualities to be realized.

“What are the two qualities to be developed? A sense of shame and a sense of moral dread.

“What are the two qualities to be cultivated? Tranquility and insight.

“What are the two qualities to be understood? Name and form.

“What are the two qualities to be eliminated? Ignorance and craving for existence.

“What are the two qualities to be realized? Knowledge and liberation.

“Furthermore, there are three qualities to be developed, three qualities to be cultivated, three qualities to be understood, three qualities to be eliminated, and three qualities to be realized.

“What are the three qualities to be developed?

“1. Associating closely with good spiritual friends.

“2. Hearing the sound of the Dharma.

“3. Accomplishing the Dharma and practicing in accordance with the Dharma.

“What are the three qualities to be cultivated? They are the three samadhis: the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness.

“What are the three qualities to be understood? They are the three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling.

“What are the three qualities to be eliminated? They are the three kinds of craving: craving for sensual pleasure, craving for existence, and craving for nonexistence.

“What are the three qualities to be realized? They are the three knowledges: knowledge of former lives, knowledge of the divine eye, and knowledge of the exhaustion of the outflows.

“Furthermore, there are four qualities to be developed, four qualities to be cultivated, four qualities to be understood, four qualities to be eliminated, and four qualities to be realized.

“What are the four qualities to be developed? They are the four wheels of Dharma:

“1. Dwelling in the central region of the country.

“2. Being close to good spiritual friends.

“3. Conducting oneself with care.

“4. Having roots of goodness planted in previous lives.

“What are the four qualities to be cultivated? They are the four foundations of mindfulness:

“1. A bhikshu contemplates the body internally, diligently and without indolence, mindful and never forgetful, removing covetousness and sorrow concerning the world. He contemplates the body externally, diligently and without indolence, mindful and never forgetful, removing covetousness and sorrow concerning the world. He contemplates the body both internally and externally, diligently and without indolence, mindful and never forgetful, removing covetousness and sorrow concerning the world.

“2. He contemplates feelings.

“3. He contemplates mind.

“4. He contemplates dharmas in the same way.

“What are the four qualities to be understood? They are the four kinds of nutriment: nutriment taken in mouthfuls, nutriment of contact, nutriment of volition, and nutriment of consciousness.

“What are the four qualities to be eliminated? They are the four kinds of clinging: clinging to sensual pleasure, clinging to doctrines of self, clinging to precepts and prohibitions, and clinging to views.

“What are the four qualities to be realized? They are the four fruits of the shramaṇa: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

“Furthermore, there are five qualities to be developed, five qualities to be cultivated, five qualities to be understood, five qualities to be eliminated, and five qualities to be realized.

“What are the five qualities to be developed? They are the five factors leading to complete cessation:

“1. Having faith in the Buddha, the Tathagata, the Supremely True One, accomplished in the ten epithets.

“2. Being free from illness, with the body always at ease.

“3. Being upright, without flattery or deceit, and proceeding directly toward the Tathagata’s path leading to nirvana.

“4. Being single-minded and undistracted, and not forgetting what one recites.

“5. Skillfully contemplating the arising and cessation of dharmas and, through the practice of the noble ones, completely eliminating the root of suffering.

“What are the five qualities to be cultivated? They are the five faculties: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“What are the five qualities to be understood? They are the five aggregates subject to clinging: the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging.

“What are the five qualities to be eliminated? They are the five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt.

“What are the five qualities to be realized? They are the five aggregates of one beyond training: the aggregate of morality beyond training, the aggregate of concentration beyond training, the aggregate of wisdom beyond training, the aggregate of liberation beyond training, and the aggregate of knowledge and vision of liberation beyond training.

“Furthermore, there are six qualities to be developed, six qualities to be cultivated, six qualities to be understood, six qualities to be eliminated, and six qualities to be realized.

“What are the six qualities to be developed? They are the six principles of reverence: If a bhikshu cultivates the six principles of reverence, which are worthy of esteem and respect, he lives in harmony with the community without dispute, dwelling independently and without admixture. What are the six?

“1. Here, a bhikshu constantly performs bodily acts of loving-kindness, respects his fellow practitioners of the holy life, and lives with a benevolent mind. This is called a principle of reverence, worthy of esteem and respect, bringing harmony with the community and freedom from dispute, and enabling one to dwell independently without admixture.

“24. Furthermore, a bhikshu performs verbal acts of loving-kindness and mental acts of loving-kindness; whatever material support he properly receives, including the food in his bowl, he shares with others for their common use, making no distinction between one person and another.

“5. Furthermore, a bhikshu does not transgress, violate, or defile the precepts practiced by the noble ones; these are praised by the wise, skillfully and fully observed, and lead to the attainment of mental concentration.

“6. Right view and the practices of the holy life that accomplish the noble ones’ emergence and truly bring suffering to complete cessation: these are called teachings worthy of honor and reverence, conducive to harmony within the community and freedom from disputes, to be practiced singly and without admixture.

“What are the six practices to be cultivated? They are the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, and recollection of the devas.

“What are the six teachings to be comprehended? They are the six internal sense bases: the eye base, ear base, nose base, tongue base, body base, and mind base.

“What are the six teachings to be extinguished? They are the six kinds of craving: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangible objects, and craving for mental objects.

“What are the six teachings to be realized? They are the six superknowledges:

“1. Realization of the knowledge of spiritual powers.

“2. Realization of the divine ear.

“3. Realization of the knowledge of others’ minds.

“4. Realization of the knowledge of former lives.

“5. Realization of the divine eye.

“6. Realization of the knowledge of the exhaustion of the taints.

“Furthermore, there are seven teachings to be accomplished, seven teachings to be cultivated, seven teachings to be comprehended, seven teachings to be extinguished, and seven teachings to be realized.

“What are the seven teachings to be accomplished? They are the seven treasures: faith as a treasure, morality as a treasure, moral shame as a treasure, moral dread as a treasure, great learning as a treasure, wisdom as a treasure, and generosity as a treasure.

“What are the seven teachings to be cultivated? They are the seven factors of awakening. Here, a bhikshu cultivates the awakening factor of mindfulness, based upon freedom from desire, based upon cessation, and based upon seclusion. He cultivates the investigation-of-Dharma factor, the energy factor, the joy factor, the tranquility factor, the concentration factor, and the equanimity factor, based upon freedom from desire, based upon cessation, and based upon seclusion.

“What are the seven teachings to be comprehended? They are the seven stations of consciousness. There are beings with diverse bodies and diverse perceptions, namely devas and human beings.

This is the first station of consciousness. Again, there are beings with diverse bodies but a single perception, namely the devas of Brahma’s Radiance when they are first born. This is the second station of consciousness.

Again, there are beings with a single kind of body but diverse perceptions, namely the Radiant devas. This is the third station of consciousness. Again, there are beings with a single kind of body and a single perception, namely the All-Pure devas.

This is the fourth station of consciousness. Again, there are beings dwelling in the Sphere of Infinite Space. This is the fifth station of consciousness.

Again, there are beings dwelling in the Sphere of Infinite Consciousness. This is the sixth station of consciousness. Some dwell in the Sphere of Nothingness.

This is the seventh station of consciousness.

“What are the seven teachings to be extinguished? They are the seven underlying tendencies: the underlying tendency toward sensual craving, the underlying tendency toward craving for existence, the underlying tendency toward views, the underlying tendency toward conceit, the underlying tendency toward anger, the underlying tendency toward ignorance, and the underlying tendency toward doubt.

“What are the seven teachings to be realized? They are the seven powers that bring the taints to complete cessation. Here, a bhikshu knows and sees as they truly are all suffering, the arising of suffering, the cessation of suffering, its gratification, its danger, and the escape from suffering.

He contemplates sensual desire as a fiery pit and also as swords and blades. He knows sensual desire and sees sensual desire; he does not crave sensual desire, and his mind does not abide in sensual desire. Within this, he further contemplates skillfully.

Having known and seen as they truly are, he does not allow greed, jealousy, and evil, unwholesome worldly qualities to leak forth or arise. He cultivates the Four Foundations of Mindfulness, developing and practicing them repeatedly. He cultivates the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path, developing and practicing them repeatedly.

“Furthermore, there are eight teachings to be accomplished, eight teachings to be cultivated, eight teachings to be comprehended, eight teachings to be extinguished, and eight teachings to be realized.

“What are the eight teachings to be accomplished? They are the eight causes and conditions whereby one who has not yet attained the holy life may attain wisdom, and whereby the wisdom of one who has attained the holy life may increase. What are the eight?

Here, a bhikshu lives in dependence upon the Blessed One, or in dependence upon a teacher, or in dependence upon a wise practitioner of the holy life. He gives rise to moral shame and moral dread, affection and reverence. This is the first cause and condition whereby one who has not yet attained the holy life realizes wisdom, and whereby the wisdom of one who has attained the holy life increases.

Furthermore, while dwelling in dependence upon the Blessed One, he asks questions at the proper time: ‘What is the meaning of this teaching? To what does it lead?’ The venerable elders then reveal its profound meaning to him. This is the second cause and condition.

After hearing the Dharma, his body and mind become peaceful, joyful, and serene. This is the third cause and condition. He does not engage in useless miscellaneous discussions that obstruct the Path.

When he enters the midst of the great assembly, he either teaches the Dharma himself or invites another to teach, yet he does not abandon the noble silence. This is the fourth cause and condition. He is learned and broadly knowledgeable, remembers without forgetting the profound teachings, and is skilled in teachings that are excellent in the beginning, excellent in the middle, and excellent in the end, meaningful and well-phrased, true, and fully expressive of the holy life.

Having heard them, he retains them in his heart, and his understanding remains unshaken. This is the fifth cause and condition. He cultivates diligent effort, eliminates evil and increases the wholesome, and strives in practice without abandoning these teachings.

This is the sixth cause and condition. Through wisdom, he understands the arising and cessation of phenomena, the course followed by the noble ones, and the ultimate end of suffering. This is the seventh cause and condition.

He contemplates the characteristics of arising and cessation in the five clinging-skandhas: ‘Such is form, such is the arising of form, and such is the cessation of form. Such is the arising of feeling, perception, formations, and consciousness, and such is the cessation of feeling, perception, formations, and consciousness.’ This is the eighth cause and condition whereby one who has not yet attained the holy life attains wisdom, and whereby the wisdom of one who has attained the holy life increases.

“What are the eight teachings to be cultivated? They are the eightfold path of the noble ones: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“What are the eight teachings to be comprehended? They are the eight worldly conditions: gain, loss, honor, disgrace, praise, blame, suffering, and pleasure.

“What are the eight teachings to be extinguished? They are the eight wrong factors: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“What are the eight teachings to be realized? They are the eight liberations. While internally possessing the perception of form, one contemplates forms: this is the first liberation.

While internally possessing the perception of form, one contemplates external forms: this is the second liberation. The liberation through purity: this is the third liberation. Transcending perceptions of form and extinguishing perceptions of aversion, one dwells in the Sphere of Infinite Space: this is the fourth liberation.

Transcending the Sphere of Infinite Space, one dwells in the Sphere of Infinite Consciousness: this is the fifth liberation. Transcending the Sphere of Infinite Consciousness, one dwells in the Sphere of Nothingness: this is the sixth liberation. Transcending the Sphere of Nothingness, one dwells in the Sphere of Neither Perception nor Non-Perception: this is the seventh liberation.

Transcending the Sphere of Neither Perception nor Non-Perception, one dwells in the cessation of perception and knowledge: this is the eighth liberation.

“Furthermore, there are nine teachings to be accomplished, nine teachings to be cultivated, nine teachings to be comprehended, nine teachings to be extinguished, and nine teachings to be realized.

“What are the nine teachings to be accomplished? They are the nine factors of purification and cessation: the factor of purification and cessation of morality, the factor of purification and cessation of mind, the factor of purification and cessation of view, the factor of purification and cessation through overcoming doubt, the factor of purification and cessation through discernment, the factor of purification and cessation of the Path, the factor of purification and cessation through abandoning, the factor of purification and cessation through freedom from desire, and the factor of purification and cessation through liberation.

“What are the nine teachings to be cultivated? They are the nine roots of joy: joy, affection, gladness, pleasure, concentration, knowledge in accordance with reality, relinquishment, freedom from desire, and liberation.

“What are the nine teachings to be comprehended? They are the nine abodes of beings:

“1. There are beings with diverse bodies and diverse perceptions, namely devas and human beings. This is the first abode of beings.

“2. Again, there are beings with diverse bodies but a single perception, namely the devas of Brahma’s Radiance when they are first born. This is the second abode of beings.

“3. Again, there are beings with a single kind of body but diverse perceptions, namely the Radiant devas. This is the third abode of beings.

“4. Again, there are beings with a single kind of body and a single perception, namely the All-Pure devas. This is the fourth abode of beings.

“5. Again, there are beings without perception and without awareness, namely the Non-Percipient devas. This is the fifth abode of beings.

“6. Again, there are beings who abide in the sphere of infinite space. This is the sixth dwelling of beings.

“7. Again, there are beings who abide in the sphere of infinite consciousness. This is the seventh dwelling of beings.

“8. Again, there are beings who abide in the sphere of nothingness. This is the eighth dwelling of beings.

“9. Again, there are beings who abide in the sphere of neither perception nor non-perception. This is the ninth dwelling of beings.

“What are the nine things to be extinguished? They are the nine roots of craving: Conditioned by craving, there is seeking. Conditioned by seeking, there is gain. Conditioned by gain, there is use. Conditioned by use, there is desire. Conditioned by desire, there is attachment. Conditioned by attachment, there is jealousy. Conditioned by jealousy, there is possessiveness. Conditioned by possessiveness, there is guarding.

“What are the nine things to be realized? They are the nine cessations: Upon entering the First Dhyana, the thorn of sound is eliminated. Upon entering the Second Dhyana, the thorns of applied thought and sustained thought are eliminated.

Upon entering the Third Dhyana, the thorn of joy is eliminated. Upon entering the Fourth Dhyana, the thorn of inhalation and exhalation is eliminated. Upon entering the sphere of infinite space, the thorn of the perception of form is eliminated.

Upon entering the sphere of infinite consciousness, the thorn of the perception of space is eliminated. Upon entering the sphere of nothingness, the thorn of the perception of consciousness is eliminated. Upon entering the sphere of neither perception nor non-perception, the thorn of the perception of nothingness is eliminated.

Upon entering the attainment of cessation, the thorns of perception and feeling are eliminated.

“Furthermore, there are ten things to be accomplished, ten things to be cultivated, ten things to be understood, ten things to be extinguished, and ten things to be realized.

“What are the ten things to be accomplished? They are the ten qualities conducive to deliverance:

“1. A bhikshu is fully endowed with the two hundred and fifty 250 precepts and with proper deportment. Seeing even a minor fault, he gives rise to great apprehension, properly trains in the precepts, and keeps his mind from deviating.

“2. He has good spiritual friends.

“3. His speech is upright and proper, and he is able to patiently endure many things.

“4. He delights in seeking wholesome dharmas and shares them without stinginess.

“5. Whenever his fellow practitioners of the holy life have tasks to perform, he immediately goes to assist them without weariness. He accomplishes difficult tasks and also teaches others to perform them.

“6. He is learned; having heard something, he retains it in memory and never forgets it.

“7. He is diligent, eliminating unwholesome dharmas and increasing wholesome dharmas.

“8. He constantly maintains focused mindfulness, without any other thought, recollecting his former wholesome deeds as though seeing them before his eyes.

“9. He is accomplished in wisdom, contemplating the arising and cessation of all dharmas and, by the Dharma and discipline of the Noble Ones, cutting off the root of suffering.

“10. He delights in secluded dwelling, focuses his mindfulness in contemplation, practices meditation during the intervals, and does not engage in frivolity.

“What are the ten things to be cultivated? They are the ten right practices: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge.

“What are the ten things to be understood? They are the ten sense bases of form: the eye base, ear base, nose base, tongue base, and body base; and the bases of form, sound, odor, taste, and tangible objects.

“What are the ten things to be extinguished? They are the ten wrong practices: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge.

“What are the ten things to be realized? They are the ten qualities of one beyond training: the right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge of one beyond training.

“Bhikshus, these are the incrementally enumerated teachings. I have now taught you such Dharma. I, the Tathagata, have fully done what must be done for my disciples. Out of loving-kindness, I have admonished and instructed you. You should also diligently practice accordingly.

“Bhikshus, dwell in secluded places, beneath trees or in open grounds, and diligently practice seated meditation. Do not allow yourselves to become heedless. If you do not exert yourselves now, what use will regret be later? This is my admonition. Diligently receive and uphold it.”

At that time, after hearing what the Buddha had taught, the bhikshus rejoiced and practiced accordingly.