佛說決定義經

Thus have I heard.

At one time, the Buddha was dwelling in Prince Jeta’s Grove, Anathapindika’s Park, in the kingdom of Shravasti, together with an assembly of 1,250 bhikshus. At that time, the Blessed One said to the bhikshus: “I shall now clearly explain to you the profound Definitive Right Meaning[1], good in the beginning, good in the middle, and good in the end. Its meaning and principles are profound, unmixed and pure, complete in the marks of the holy life, and immaculate. Listen attentively and bear it well in mind.”

The bhikshus then addressed the Buddha, saying: “Excellent, Blessed One! What is the ‘Definitive Right Meaning’? We wish to hear it. We respectfully beseech the Blessed One to explain it for us.”

The Buddha then said to the bhikshus: “The Definitive Meaning refers to the five skandhas, the five clinging-skandhas, the eighteen dhatus, the twelve ayatanas, the twelve links of dependent arising, the Four Noble Truths, the twenty-two faculties, the Tathagata’s ten powers, the four fearlessnesses, the four dhyanas, the four formless concentrations, the four immeasurable practices, the four unobstructed knowledges, the four samadhis of perception, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Such dharmas are called the Definitive Right Meaning.”

1. The five skandhas are the form skandha, feeling skandha, perception skandha, formations skandha, and consciousness skandha. These are called the five skandhas.

2. The five clinging-skandhas are the form clinging-skandha, feeling clinging-skandha, perception clinging-skandha, formations clinging-skandha, and consciousness clinging-skandha. These are called the five clinging-skandhas.

3. The eighteen dhatus are the eye dhatu, form dhatu, and eye-consciousness dhatu; the ear dhatu, sound dhatu, and ear-consciousness dhatu; the nose dhatu, odor dhatu, and nose-consciousness dhatu; the tongue dhatu, taste dhatu, and tongue-consciousness dhatu; the body dhatu, tangible-object dhatu, and body-consciousness dhatu; and the mind dhatu, mental-object dhatu, and mind-consciousness dhatu. These are called the eighteen dhatus.

4. The twelve ayatanas are the internal eye ayatana and external form ayatana; the internal ear ayatana and external sound ayatana; the internal nose ayatana and external odor ayatana; the internal tongue ayatana and external taste ayatana; the internal body ayatana and external tangible-object ayatana; and the internal mind ayatana and external mental-object ayatana. These are called the twelve ayatanas.

5. The twelve links of dependent arising are: conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six ayatanas arise; conditioned by the six ayatanas, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, becoming arises; conditioned by becoming, birth arises; conditioned by birth, aging and death, sorrow, and suffering arise.

Thus this entire great mass of suffering comes into being. Through these conditions, the skandhas come to be; when these conditions are absent, the dharmas of the skandhas are entirely extinguished. Therefore, when ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six ayatanas cease; when the six ayatanas cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging and death, sorrow, and suffering cease.

Thus this entire great mass of suffering ceases. These dharmas exist with ignorance as their condition. What does it mean for arising and cessation to serve as conditions?

Thus, what came before is not exhausted, what comes afterward is not exhausted, and what lies between is not exhausted; internal dharmas are not exhausted, external dharmas are not exhausted, and both internal and external dharmas are not exhausted; wholesome karma is not exhausted, unwholesome karma is not exhausted, and both wholesome and unwholesome karma are not exhausted; causes are not exhausted, effects are not exhausted, and both causes and effects are not exhausted; dharmas already arisen through conditions are not exhausted, dharmas not yet arisen through conditions are not exhausted, and dharmas presently arising through conditions are not exhausted;

that which pertains to the Buddha is not exhausted, that which pertains to the Dharma is not exhausted, and that which pertains to the Sangha is not exhausted; the dharma of suffering is not exhausted, the dharma of its origin is not exhausted, the dharma of its cessation is not exhausted, and the dharma of the path is not exhausted; wholesome dharmas are not exhausted, and unwholesome dharmas are not exhausted; sinful dharmas are not exhausted, and meritorious dharmas are not exhausted; practicable dharmas are not exhausted, and impracticable dharmas are not exhausted; higher and lower dharmas are not exhausted, and conditioned and unconditioned dharmas are not exhausted.

Because they are thus not exhausted, signless wisdom cannot arise with respect to the various dharmas, such as black and white dharmas. Consequently, this ignorance cannot be fully understood and relinquished; it even obstructs knowledge of things as they truly are, preventing the realization of tranquil nirvana. Thus, the essential nature of ignorance is altogether delusion, darkness, and foolishness.

It is like a blind person walking alone along a dark road, accumulating the defilements of worldly life and thereby diminishing wisdom. One cannot escape the obstructions among the dharmas; this ignorance obstructs clarity, ignorance causes suffering, ignorance is a poisonous thing, ignorance is a binding cord, ignorance is a poisonous root, ignorance is a poisonous tree, ignorance is the root of the afflictions, ignorance is the root of the secondary afflictions, ignorance is the domain of inversion, ignorance is a dark house, and ignorance brings about stupidity.

Such meanings are called ignorance. With this as the condition, the dharma of formations arises.

The dharma of formations is as follows: formations are of three kinds, namely bodily formations, verbal formations, and mental formations. 1. Bodily formations refer to the in-breath and out-breath, which rely upon and are dependent upon the body. Because the in-breath and out-breath exist in reliance upon the body, they are called bodily formations. 2.

Verbal formations refer to discriminative deliberation. That is, discrimination and deliberation, which are difficult to express in words, are therefore called verbal formations. 3. Mental formations refer to greed, anger, delusion, the various mental factors, and so forth, which rely upon and are dependent upon the mind.

Because they rely upon the mind, they are called mental formations. There are also three formations. What are the three?

They are meritorious formations, demeritorious formations, and imperturbable formations. These are the three formations. With formations as the condition, the dharma of consciousness arises.

The dharma of consciousness is as follows: consciousness is of six kinds, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These are called the six consciousnesses. With consciousness as the condition, name-and-form arises.

Name-and-form refers to the form skandha, feeling skandha, perception skandha, formations skandha, and consciousness skandha. Form refers to the five internal sense objects, all of which are constituted through the combination of the four great elements. The four great elements are earth, water, fire, and wind. The substance of earth is solidity and heaviness; the nature of water is flowing and permeating; fire produces warmth and heat; and wind produces movement and motion. In this way, the four great elements constitute the five sense objects, called the form skandha. Among these five skandhas, four are called name, and one is called form. Thus, the five skandhas are called name-and-form. With name-and-form as the condition, the six ayatanas arise.

The six ayatanas refer to the six internal ayatanas: the eye ayatana, ear ayatana, nose ayatana, tongue ayatana, body ayatana, and mind ayatana. These are called the six ayatanas. With the six ayatanas as the condition, the dharma of contact arises.

Contact is of six kinds, namely eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. These are called contact. With contact as the condition, the dharma of feeling arises.

Feeling is of three kinds, namely painful feeling, pleasant feeling, and neutral feeling. Eye-contact is associated with these three feelings, and so likewise is mind-contact, with all the intervening contacts. This is called feeling. With feeling as the condition, the dharma of craving arises.

Craving is of six kinds, namely the eye seeing forms, the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, the body contacting tangible objects, and the mind discriminating among all things. Because of longing for these six dharmas, it is called craving. With craving as the condition, the dharma of clinging arises.

Clinging is of four kinds, namely clinging to sensual desire, clinging to views, clinging to precepts and observances, and clinging to doctrines of self. The intensification of craving is called clinging. With clinging as the condition, the dharma of becoming arises.

There are three kinds of existence: existence in the desire realm, existence in the form realm, and existence in the formless realm. Existence in the desire realm refers to the ten evil realms and the realms of humans and devas. The ten evil realms refer to the eight hells: 1. Reviving[2], 2. Black Rope[3], 3. Crushing[4], 4. Wailing[5], 5. Great Wailing[6], 6. Blazing Heat[7], 7. Extreme Blazing Heat[8], 8. Uninterrupted[9], 9. The realm of animals[10], and 10. The realm of hungry ghosts. These ten kinds are called the evil realms.

The human realm refers to the four great continents: Southern Jambudvipa, Eastern Purvavideha, Western Aparagodaniya, and Northern Uttarakuru. 1. Southern Jambudvipa measures 7,000 yojanas across. This continent is broad in the north and narrow in the south, resembling the shape of a carriage. 2. Eastern Purvavideha measures 8,000 yojanas across. This continent is shaped like a half-moon. 3. Western Aparagodaniya measures 9,000 yojanas across. This continent is shaped like the full moon. 4. Northern Uttarakuru measures 10,000 yojanas across. This continent is straight on all four sides, resembling a moat surrounding a city. Thus, these four continents constitute the human realm.

The deva realms are: 1. The six heavens of the desire realm, referring to the Heaven of the Four Great Kings, the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations. These are called the six heavens of the desire realm, and these realms are also called existence in the desire realm. 2.

Existence in the form realm comprises eighteen heavens, referring to the Heaven of Brahma’s Retinue, the Heaven of Brahma’s Ministers, the Great Brahma Heaven, the Heaven of Light, the Heaven of Immeasurable Light, the Heaven of Light-Sound, the Heaven of Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Cloudless Heaven, the Heaven of Merit-Born Beings, the Heaven of Extensive Fruit, the Heaven of Non-Perception, the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Manifestation, the Heaven of Excellent Vision, and the Akanistha Heaven.

Thus, these heavens are called existence in the form realm. 3. Existence in the formless realm comprises four heavens, referring to the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception nor Non-Perception. These heavens are called existence in the formless realm.

Thus, the three kinds of existence are collectively called existence. With existence as condition, birth arises.

Birth means that, after sentient beings have relinquished these skandhas, they return to the various realms according to the karmic results they are to undergo, and the characteristics of the skandhas appear anew; therefore, it is called birth. With birth as condition, aging and death come to be.

Aging means that the skandhas of sentient beings have matured; their minds and consciousness become confused, they become forgetful in many respects, their hair turns white and their faces become wrinkled, their bodily strength declines, they move about leaning on a staff, they breathe rapidly and groan, their strength gradually wanes, and their faculties decay. This is called aging. What, then, is called death?

It means that, in accordance with the karma sentient beings are capable of undergoing, when their lifespan has ended, consciousness departs from its attachment to sensation, the life faculty ceases, and the skandhas separate from one another... this is called death. Aging has no fixed characteristic, while death follows closely behind it; these two dharmas are joined as one. Therefore, they are called aging and death.

Thus are established the names of the twelve links of dependent origination.

6. What are the Four Noble Truths? They are the Truth of Suffering, the Truth of the Origin of Suffering, the Truth of Cessation, and the Truth of the Path. 1.

The Truth of Suffering is: the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of separation from those one loves, the suffering of encountering those one hates, the suffering of not obtaining what one seeks, and the suffering of the flourishing of the five skandhas. Such forms of suffering are called the Truth of Suffering. 2. The Truth of the Origin of Suffering refers to craving.

Because of this craving, attachment and defilement arise. Because of attachment and defilement, further karma is produced, summoning accumulation as its cause. This is called the Truth of the Origin of Suffering. 3.

The Truth of Cessation means that craving and all remaining afflictions have been completely extinguished, and the truth of tranquil cessation has been realized. This is called the Truth of Cessation. 4. The Truth of the Path is the Noble Eightfold Path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

This Noble Eightfold Path is called the Truth of the Path. Thus, the four truths that can be contemplated by those possessed of noble wisdom are called the Four Noble Truths.

7. Furthermore, what are the twenty-two faculties[11]? They are: 1. The eye faculty, 2. The ear faculty, 3. The nose faculty, 4. The tongue faculty, 5. The body faculty, 6. The male faculty, 7. The female faculty, 8. The life faculty, 9. The mind faculty, 10. The faculty of pleasurable bodily feeling, 11. The faculty of painful bodily feeling, 12. The faculty of joy, 13. The faculty of sorrow, 14. The faculty of equanimity, 15. The faculty of faith, 16. The faculty of diligence, 17. The faculty of mindfulness, 18. The faculty of concentration, 19. The faculty of wisdom, 20. The faculty of coming to know what is not yet known, 21. The faculty of knowing, and 22. The faculty of perfect knowledge. These are collectively called the twenty-two faculties.

8. Furthermore, what are called the ten Powers? They refer to the wisdom of the Tathagata. 1.

With regard to what is possible and what is impossible for sentient beings, he knows and sees it as it truly is. This is called the first power of the Tathagata: the power of knowledge of what is possible and what is impossible. 2. The Tathagata also knows the actions performed by beings in the past, present, and future, and the causes and conditions from which their various karmic results arise.

The Buddha, through the power of wisdom, knows and sees these as they truly are. This is called the second power of the Tathagata: the power of knowledge of karmic results. 3. The Tathagata also knows all liberations, samadhis[12], and samapattis[13], and the complete purification of all conditioned states subject to the outflows.

The Buddha, through the power of wisdom, knows and sees these as they truly are. This is called the third power of the Tathagata: the power of knowledge of meditative concentration. 4. The Tathagata also knows the faculties of beings, whether superior or inferior, each differing from the others.

The Buddha, through the power of wisdom, knows and sees these as they truly are. This is called the fourth power of the Tathagata: the power of knowledge of the superiority and inferiority of faculties. 5. The Tathagata also knows the various faiths and understandings of beings, each unlike the others.

The Buddha, through the power of wisdom, knows and sees these as they truly are. This is called the fifth power of the Tathagata: the power of knowledge of faith and understanding. 6. The Tathagata also knows the various realms into which beings are born, each differing from the others.

The Buddha, through the power of wisdom, knows and sees these as they truly are. This is called the sixth power of the Tathagata: the power of knowledge of the realms and destinations. 7. The Tathagata also knows the various inclinations, delights, and aspirations of beings.

The Buddha, through the power of wisdom, knows and sees these as they truly are. This is called the seventh power of the Tathagata: the power of knowledge of inclinations and aspirations. 8. The Tathagata knows the immeasurable and innumerable lives of the past and every circumstance in the lives of beings: one life, ten lives, a hundred lives, a thousand lives, a hundred thousand lives, and even innumerable hundreds of thousands of myriads of lives.

Thus, throughout innumerable eons of formation and destruction, beings died here and were born there, or died there and were born here. He knows their clans, whether noble or humble, their names, food and drink, suffering and happiness, and whether their lives were long or short. All such characteristics and circumstances, and every event in their immeasurable past lives, the Buddha can clearly know through the power of wisdom.

This is called the eighth power of the Tathagata: the power of knowledge of former lives. 9. The Tathagata, with his purified divine eye, observes beings who are noble or lowly, superior or inferior, beautiful or ugly, dying and being reborn, whether born in fortunate destinies or fallen into evil realms, according to the actions they have performed. Some beings do not perform wholesome bodily karma but engage in perverse conduct; they do not perform wholesome verbal karma but disparage the noble sages; they do not perform wholesome mental karma but give rise to wrong views.

Because of these causes and conditions, after the end of their lives they fall into evil destinies. Other beings perform wholesome bodily karma and do not engage in perverse conduct; they perform wholesome verbal karma and do not slander the noble sages; they perform wholesome mental karma and give rise to right view. Because of these causes and conditions, after the end of their lives they are born in the human or heavenly realms.

All such things can be universally seen with the divine eye of the Tathagata. This is called the ninth power of the Tathagata: the power of knowledge through the divine eye. 10. Furthermore, the Tathagata clearly knows that the outflows of those beings have been exhausted and that they have realized undefiled liberation and liberation through wisdom.

Through their own power of direct realization, they realize these truths: “My life is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further existence.” All such states the Buddha can clearly know through the power of wisdom. This is called the tenth power of the Tathagata: the power of knowledge of the exhaustion of the outflows. Thus, the Tathagata, the Worthy One, the Perfectly and Fully Awakened One, possesses these ten powers; therefore, amid the great assembly he utters the lion’s roar and turns the great wheel of Dharma.

9. Furthermore, what are called the four Fearlessnesses? They are as follows: 1.

The Tathagata, the Worthy One, the Perfectly and Fully Awakened One, declares before the great assembly: “Through my own wisdom, I have realized the Path as it truly is and attained perfect awakening. I utter the lion’s roar and turn the wheel of the wondrous Dharma. No shramana, brahmin, deva, human, Mara, or Brahma can attain what I have attained.” This is called the Tathagata’s fearlessness in omniscient wisdom. 2.

The Tathagata has attained peace, bliss, and quiescence; there is no higher fruition of merit beyond this. His outflows have been exhausted, and every kind of habitual tendency has been completely eliminated. This is called the Tathagata’s fearlessness concerning the exhaustion of the outflows. 3.

The Tathagata also reveals to the assemblies of shravakas the path leading beyond suffering, teaching them to abandon the afflictions and reach the end of suffering. This is called the Tathagata’s fearlessness concerning the path leading out of suffering. 4. The Tathagata also teaches the shravakas about the obstructive states so that they may abandon them.

This is called the Tathagata’s fearlessness concerning realization of the Path. These are called the four Fearlessnesses.

10. Furthermore, what are called the four Dhyana concentrations? They are as follows: 1.

One withdraws from sensual desires and defiled states and cuts off and eliminates discursive thoughts involving doubt and discrimination. This is called the first concentration: joy and bliss born of seclusion. 2. Furthermore, having withdrawn from sensual desire and cleared away discriminative thoughts, one brings all external states to complete cessation.

Inwardly, one becomes tranquil, still, concentrated, and composed, gathering all internal and external states and bringing them entirely into one-pointedness. This is called the second concentration: joy and bliss born of concentration. 3. Furthermore, one relinquishes thoughts of joy and recollection.

Even amid the bodily bliss, there is no attachment to what is experienced. This is called the third concentration: sublime bliss apart from joy. 4. Furthermore, one abandons the states of suffering and pleasure, and thoughts of sorrow and gladness no longer remain; all states become pure.

This is called the fourth concentration: purity of equanimity and mindfulness. These are called the four Dhyana concentrations.

11. What, furthermore, are called the four Formless Concentrations? They are as follows: 1.

In cultivating this concentration, one becomes disenchanted with material forms below and delights in the formless above. Because there is no material form, there is only space, and one clearly perceives that space is boundless. Through this perception, it is therefore called the concentration of the sphere of infinite space. 2.

Next, having withdrawn from the objects of the sphere of infinite space, one’s perception can then take consciousness, which is likewise boundless, as its object. Therefore, it is called the concentration of the sphere of infinite consciousness. 3. Next, having withdrawn from that consciousness which can be taken as an object, one’s perception can then take as its object the absence of anything whatsoever to be apprehended.

This is called the concentration of the sphere of nothingness. 4. Next, having withdrawn from that absence of anything to be apprehended, one’s perception no longer contains even the slightest coarse perception, yet it is not entirely without subtle perception. This is called the concentration of neither perception nor non-perception.

These are called the four Formless Concentrations.

12. Furthermore, what are called the four Immeasurable Practices? They are immeasurable loving-kindness, immeasurable compassion, immeasurable sympathetic joy, and immeasurable equanimity. 1.

If a bhikshu possesses a vast mind of loving-kindness and, among all sentient beings, regards neither some as enemies nor others as intimates, enabling them all to attain peace and happiness, and thus constantly abides with immeasurable loving-kindness, this is called the immeasurable practice of loving-kindness. 2. If a bhikshu possesses a vast mind of compassion and, among all sentient beings, regards neither some as enemies nor others as intimates, but is able to remove the sorrow and suffering of them all, and thus constantly abides with immeasurable compassion, this is called the immeasurable practice of compassion. 3.

If a bhikshu possesses a vast mind of sympathetic joy and, among all sentient beings, regards neither some as enemies nor others as intimates, but bestows joy upon them all, and thus constantly abides with immeasurable sympathetic joy, this is called the immeasurable practice of sympathetic joy. 4. If a bhikshu, among all sentient beings, regards neither some as enemies nor others as intimates, but abides in impartiality and constantly conducts himself in this way, this is called the immeasurable practice of equanimity.

These are called the four Immeasurable Practices.

13. Furthermore, what are the four unobstructed knowledges? They are: unobstructed knowledge of language, unobstructed knowledge of eloquence, unobstructed knowledge of Dharma, and unobstructed knowledge of meaning. 1.

Unobstructed knowledge of language takes sounds as its object. It is to be unimpeded with regard to all sounds, speech, and expressions. This is called unobstructed knowledge of language. 2.

Unobstructed knowledge of eloquence refers to the four kinds of eloquence[14] or the seven kinds of eloquence[15]. Whenever there is a difficult matter to discuss, one enters into it swiftly and without omission. Therefore, it is called unobstructed knowledge of eloquence. 3.

Unobstructed knowledge of Dharma takes names, phrases, and written characters as its conditions; no matter where they occur in the teachings, there is nothing one does not thoroughly comprehend. Therefore, it is called unobstructed knowledge of Dharma. 4. Unobstructed knowledge of meaning takes meaning as its object; wherever the principles and meanings are complete, there is nothing one does not clearly understand.

Therefore, it is called unobstructed knowledge of meaning. These are called the four unobstructed knowledges.

14. Furthermore, what are the four perceptions of samadhi[16]? 1. Suppose a bhikkhu contemplates thus: “This body of mine, from the crown of the head to the feet, contains hair of the head, body hair, nails, teeth, skin, flesh, sinews, and bones.

Each and every one of these impure things has come into being through combination.” It is like a spacious granary filled with provisions: a person entering it can clearly distinguish, “This is rice; this is unhusked grain.” Such an accumulation is called a granary. A bhikkhu contemplates his own body in the same way. One who is able to contemplate thus can abandon all states of sensual desire.

This is called the first perception of samadhi. 2. Furthermore, after contemplating the body, the bhikkhu experiences gentle ease and bliss in samadhi. He further contemplates thus: although this ease and bliss are experienced in samadhi, there is no need for conceptual thought.

It is like lotus flowers born from water: they do not entertain the thought, “I was born from water and thereby attained purity.” The bhikkhu’s contemplation is likewise. One who is able to contemplate thus immediately sees the Dharma and experiences gentle ease and bliss. This is called the second perception of samadhi. 3.

Furthermore, while in samadhi, the bhikkhu contemplates with a luminous perception, like the sun utterly free from darkness. He contemplates continuously and without interruption, with no distinction between day and night, light and darkness. He causes this luminous perception to be pure and unmixed.

It is like autumn, when clouds spread over everything and the sunlight does not appear. A person of clear vision nevertheless perceives the sun’s radiance as pure and unmixed. The bhikkhu’s contemplation is likewise.

One who is able to contemplate thus immediately brings luminous wisdom into the present. This is called the third perception of samadhi. 4. Furthermore, while in samadhi, the bhikkhu contemplates thus and eliminates suffering and pleasure, including sorrow and joy.

Only when these two kinds of mental states are relinquished does purity arise. It is like a person who can travel in a horse-drawn carriage over level ground without any obstruction. The bhikkhu’s contemplation is likewise.

One who is able to contemplate thus immediately brings beneficial wisdom into the present. This is called the fourth perception of samadhi. These are called the four perceptions of samadhi.

15. Furthermore, what are the four foundations of mindfulness? They are: body, feeling, mind, and dharmas. 1.

Suppose a bhikkhu contemplates the body as impure, filled with manifold defilements, and devoid of anything real. Contemplation in this manner is called the foundation of mindfulness of the body. 2. Furthermore, he contemplates the two—internal and external—and sees that all feelings therein are suffering.

One who contemplates thus is said to practice the foundation of mindfulness of feelings. 3. Furthermore, he contemplates the mind and all mental factors as entirely impermanent. One who contemplates thus is said to practice the foundation of mindfulness of the mind. 4.

Furthermore, he contemplates the two—internal and external—and does not give rise to the notion of “mine” with regard to any dharma therein. One who contemplates thus is said to practice the foundation of mindfulness of dharmas. These are called the four foundations of mindfulness.

16. Furthermore, what are the four right efforts? They are: 1.

With regard to unwholesome deeds that have already arisen, one should arouse diligence and earnestly practice their abandonment, causing them all to cease completely. This is called the first right effort. 2. Furthermore, with regard to unwholesome deeds that have not yet arisen, one should arouse diligence, guard against them, and abandon them all, preventing them from arising.

This is called the second right effort. 3. Furthermore, with regard to wholesome deeds that have not yet arisen, one should arouse diligence so that all wholesome dharmas may arise and develop. This is called the third right effort. 4.

Furthermore, with regard to wholesome deeds that have already arisen, one should arouse diligence so that they may increase, become firmly established, and reach fulfillment. This is called the fourth right effort. These are called the four right efforts.

17. Furthermore, what are the four bases of spiritual power? They are: aspiration, diligence, mind, and contemplation. 1.

Suppose a bhikkhu, with regard to defiled dharmas, distances himself from deluded thoughts, and with regard to wholesome dharmas, gives rise to aspiration and pursues goodness without weariness. This is called the base of spiritual power of aspiration. 2. Furthermore, with regard to wholesome dharmas, he diligently cultivates his conduct, practicing rightly without regression.

This is called the base of spiritual power of diligence. 3. Furthermore, with regard to all dharmas, he distances himself from erroneous thinking and discerns with a right mind. This is called the base of spiritual power of mind. 4.

Furthermore, with right wisdom, he contemplates the body and sees that within the body there is no self. He further contemplates external objects and sees that in external objects there are no dharmas. Both self and dharmas lack any real essence, and he realizes the twofold emptiness.

This is called the base of spiritual power of contemplation. These are called the four bases of spiritual power.

18. Furthermore, what are the five faculties? They are: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These are called the five faculties.

19. Furthermore, what are the five powers? They are: the power of faith, the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. These are called the five powers.

20. Furthermore, what are the seven factors of awakening? They are: the awakening factor of discerning dharmas, the awakening factor of diligence, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of equanimity, the awakening factor of mindfulness, and the awakening factor of concentration. These are called the seven factors of awakening.

21. Furthermore, what is called the Dharma of the Noble Eightfold Path? It is: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. 1.

It is called Right View because one believes in the practice of giving, believes that there are fathers and mothers, and believes in wholesome and unwholesome deeds. Thus, wholesome and unwholesome karma must each have its corresponding result. One believes in this life and the next life, that within these lives there are sentient beings, and that there are arhats.

In accordance with the principles of cultivation, through one’s own powers one directly realizes and sees the Dharma thus: “My life has come to an end; the holy life has been firmly established; what had to be done has been done; there will be no further existence.” Such things are called Right View. 2. What is called Right Thought? It means abandoning wrong thought.

Wrong thought is the arising of incorrect views that give rise to greed, anger, and delusion. Abandoning these is called Right Thought. 3. What is called Right Speech?

It means abandoning false speech, divisive speech, harsh speech, and so forth. This is called Right Speech. 4. What is called Right Action?

It means abandoning killing, stealing, and defiled and wrongful conduct. This is called Right Action. 5. What is called Right Livelihood?

It means fully possessing Right View: going forth in accordance with the Dharma, wearing the robe of the Teaching, abandoning wrong practices, having faith in the true Dharma, and even in receiving food and drink and in lying down or sitting, relying in every respect upon the true Dharma. This is called Right Livelihood. 6. What is called Right Effort?

It means abandoning misguided diligence and arousing right diligence within the true Dharma. This is called Right Effort. 7. What is called Right Mindfulness?

It means abandoning wrong recollection and thought, constantly recollecting the true Dharma, always keeping what is recollected within the mind, and never forgetting it. This is called Right Mindfulness. 8. What is called Right Concentration?

It means that the mind abides within itself without giving rise to distraction, remaining apart from all conditions that lead it astray, abiding in meditation on the breath, and not retreating from right contemplation. This is called Right Concentration. Thus is taught the Dharma of the Noble Eightfold Path.

At that time, after the Blessed One had finished teaching the Dharma, he again addressed the bhikshus: “You should know that I have clearly expounded the true and irreversible Dharma—the Definitive True Dharma—which is excellent in the beginning, excellent in the middle, and excellent in the end; profound in meaning, unmixed and of a single purity, immaculate and complete.” At that time, having heard the Buddha’s teaching, all the bhikshus rejoiced, faithfully accepted it, and practiced accordingly.

The Sutra Spoken by the Buddha on the Definitive Meaning