Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

雜阿含經

Chinese title:雜阿含經

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📖13,178 words · ~53 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 139. THE ARISING OF SORROW AND DISTRESS[1]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement with what, attachment to what, and seeing a self in what, do sorrow, lamentation, pain, distress, and anguish, when not yet arisen, arise; and when already arisen, increase and grow ever more extensive?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. May the Blessed One please explain this fully; after hearing it, the bhikkhus will respectfully practice in accordance with it.”

The Buddha told the bhikkhus:

“Because of the existence of form, the arising of form, entanglement with and attachment to form, and seeing a self in form, sorrow, lamentation, pain, distress, and anguish, when not yet arisen, are caused to arise; and when already arisen, are caused to increase and grow ever more extensive. The same is true of feeling, perception, formations, and consciousness.

“Bhikkhus, what do you think? Is form permanent or impermanent?”

They replied:

“Blessed One, it is impermanent.”

He further asked:

“Is that which is impermanent suffering?”

They replied:

“Blessed One, it is suffering.”

“Thus, bhikkhus, if what is impermanent is suffering, then because this suffering exists, that matter^[2] arises, together with entanglement, attachment, and the view of self. Therefore, sorrow, lamentation, pain, distress, and anguish, when not yet arisen, are caused to arise; and when already arisen, are caused to increase and grow ever more extensive. The same is true of feeling, perception, formations, and consciousness.

“Therefore, bhikkhus, whatever form there may be—past, future, or present; internal or external; gross or subtle; beautiful or ugly; far or near—all of it is not self, is not other than self, and is not contained within the other. This is called right wisdom. The same is true of feeling, perception, formations, and consciousness.

“Likewise, whatever is seen, heard, sensed, cognized, sought, attained^[3], recollected, directly realized, or contemplated—all of it is not self, is not other than self, and is not contained within the other. This is called right wisdom.

“If one holds the view that there is a self, a world, this life, and another life, and that these are permanent and unchanging, then all of them are not self, are not other than self, and are not contained within the other. This is called right wisdom.

“Furthermore, if one holds the view: ‘What I am in this life is not so; what is mine in this life is not so^[4]; what I will be in the future is not so; what will be mine in the future is not so,’ then all of these too are not self, are not other than self, and are not contained within the other. This is called right wisdom.

“If a learned noble disciple contemplates these six bases of views as neither self nor belonging to self, then, having contemplated them in this way, all doubt regarding the Buddha is ended, all doubt regarding the Dharma is ended, and all doubt regarding the Sangha is ended. Such a one is called, bhikkhus, a learned noble disciple who will no longer create bodily, verbal, or mental karma leading to the three evil destinies. Even if heedless, that noble disciple is assuredly bound for perfect awakening^[5]; after transmigrating at most seven times among devas and humans, that disciple will reach the ultimate end of suffering.”

When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 140

The following sutra is likewise, with this distinction: All doubt regarding Suffering, its Origin, its Cessation, and the Path is ended.

SUTRA 141

The following sutra is likewise, but with this further distinction: All doubt regarding the Buddha, Dharma, and Sangha, and regarding Suffering, its Origin, its Cessation, and the Path is ended.

SUTRA 142. SELF AND WHAT BELONGS TO SELF[6]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement with what, attachment to what, and seeing a self in what, are the fetters of self, what belongs to self, and the conceit ‘I am’^[7], when not yet arisen, caused to arise; and when already arisen, caused to increase and grow ever more extensive?”

The bhikkhus said to the Buddha:

(...) The details are as in the sutra above (Sutra 139), up to:

When the Buddha had spoken this sutra, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRAS 143 AND 144

These two sutras teach likewise as the sutra above (Sutra 139).

SUTRA 145. OBSTRUCTIONS OF THE TAINTS[8]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement with what, attachment to what, and seeing a self in what, do the taints, obstructions, burning, sorrow, lamentation, pain, distress, and anguish, when not yet arisen, arise; and when already arisen, increase and grow ever more extensive?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma (...).”

The details follow in sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 146. THE THREE FEELINGS[9]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement with what, attachment to what, and seeing a self in what, are the three feelings manifested in the world?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma (...).”

The details follow in sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 147. THE THREE KINDS OF SUFFERING[10]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement with what, attachment to what, and seeing a self in what, are the three kinds of suffering manifested in the world?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma (...).”

The details follow in sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 148. THE EIGHT WORLDLY CONDITIONS

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement with what, attachment to what, and seeing a self in what, are the eight worldly conditions^[11] manifested in the world?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma (...).”

The details follow in sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 149. I AM SUPERIOR[12]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement with what, attachment to what, and seeing a self in what, do sentient beings hold this view and speak thus: ‘I am superior, I am equal, I am inferior’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma (...).”

The details follow in sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 150. ANOTHER IS SUPERIOR[13]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove, in the country of Śrāvastī. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘There are those superior to me, those equal to me, and those inferior to me?’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation upon which the Dharma rests (...).”

The details follow the same sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 151. NONE SUPERIOR[14]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘There is no one superior to me, no one equal to me, and no one inferior to me?’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma (…).”

The details follow the same sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 152. THE EXISTENCE OF A SELF[15]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘There is a self; there is this world and another world; it is an eternal and unchanging phenomenon, abiding in this way?’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the refuge of the Dharma (…).”

The details follow the same sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 153. NOT TWO[16]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘Thus, I and that^[17] are in every respect not two, not different, and imperishable?’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the basis of the Dharma (…).”

The details follow the same sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 154. NO FRUIT[18]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘There is no giving^[19], no sacrificial offering^[20], no ritual oblation^[21], no karmic result of good or evil courses of action, no this world, no other world, no father or mother, no beings, and no world. In the world there are no arhats and no persons rightly practicing and rightly proceeding^[22] who, in this very life or in a future life, through their own direct knowledge and realization, see and fully abide in the Dharma, declaring: “For me, birth is ended, the holy life has been established, what had to be done has been accomplished, and I know for myself that there will be no further rebirth^[23]”?’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the basis of the Dharma. (…)”

The details follow the same sequence as in the three sutras above (Sutras 139, 140, and 141).

SUTRA 155. NO POWER[24]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘There is no power, no exertion, no power of exertion, no human means, no human diligence, no means of human diligence, no action done by oneself, no action done by another, and no action done jointly by oneself and another. All persons, all beings, and all living creatures are without means, powerless, without strength, without exertion, and without ability; governed by destiny, continuity, and transformation, they experience suffering and happiness within the six courses of existence^[25]?’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the basis of the Dharma. (…)”

The details are as in the sutra above. The sequence follows the three sutras above (Sutras 139, 140, and 141).

SUTRA 156. ANNIHILATION AFTER DEATH[26]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus^[27]: ‘The beings who live in this world are annihilated after death, and nothing remains. A person is composed through the combination of the four great elements. When the body breaks up and life ends, earth returns to earth, water returns to water, fire returns to fire, and wind returns to wind.

The bier with the dead person upon it becomes the fifth, while four others carry the corpse to the charnel ground. Until it has been burned, it can still be recognized, but once it has been burned, the bones become pure white, the color of a dove. The conceited know only to give, while those possessing a little wisdom know only to receive.

Whoever says that such things exist speaks only false and untrue words^[28]. Whether foolish or wise, when they die and pass into another world, all are annihilated and nothing remains?’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the basis of the Dharma. (…)”

The details are as in the sutra above. The sequence follows the three sutras above (Sutras 139, 140, and 141).

SUTRA 157. WITHOUT CAUSE OR CONDITION (1)[29]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘The defilement of beings is without cause or condition^[30]’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the basis of the Dharma. (…)”

The details are as in the sutra above. The sequence follows the three sutras above (Sutras 139, 140, and 141).

SUTRA 158. WITHOUT CAUSE OR CONDITION (2)[31]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘The purification of beings is without cause or condition^[32]’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the basis of the Dharma. (…)”

The details are as in the sutra above. The sequence follows the three sutras above (Sutras 139, 140, and 141).

SUTRA 159. WITHOUT CAUSE OR CONDITION (3)[33]

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jetavana Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, bondage to what, attachment to what, and seeing a self in what, do beings hold such a view and speak thus: ‘Beings possess neither knowledge nor vision, without cause or condition’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the basis of the Dharma. (…)”

The details are as in the sutra above. The sequence follows the three sutras above (Sutras 139, 140, and 141).

SUTRA 160. WITHOUT CAUSE OR CONDITION (4)[34]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do sentient beings hold such a view and speak in such a way?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra. They follow in sequence as in the three preceding sutras (Sutras 139, 140, and 141).

SUTRA 161. THE SEVEN BODIES[35]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do sentient beings hold such a view and speak thus: ‘There are seven bodies that are not made and not caused to be made; they are not transformed and not caused to be transformed; they are real and permanent, immovable, and incapable of killing. What are the seven? They are the earth-body, water-body, fire-body, wind-body, suffering, pleasure, and life.

These seven kinds of bodies are not made and not caused to be made; they are not transformed and not caused to be transformed; they are real and permanent, immovable, incapable of killing, neither turning nor changing, and they do not oppress one another. Whether merit, evil, or both merit and evil; whether suffering, pleasure, or both suffering and pleasure; whether one is beheaded or another does the beheading, they do not oppress the world.

Whether life or body, among the seven bodies, though a blade passes back and forth between them, it does not harm life. Here there is no killing and no killer; no binding and no one who binds; no recollection and no one who recollects; no instruction and no one who instructs^[36]’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra. They follow in sequence as in the three preceding sutras (Sutras 139, 140, and 141).

SUTRA 162. ACTION AND INSTRUCTION[37]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do sentient beings hold such a view and speak thus: ‘One acts or commands another to act; takes life or commands another to take life; cooks or commands another to cook; kills or commands another to kill; slaughters sentient beings; steals others’ property; engages in sexual misconduct; knowingly speaks falsehood; drinks intoxicants; breaks through walls, forces locks, and plunders; lies in wait along roads, destroys villages, and ravages towns; and with an exceedingly sharp sword hacks, chops, and cuts, piling up a great heap of flesh.

Training and acting in this way are neither causes and conditions of evil nor do they bring about evil retribution. Going to the south bank of the Ganges, one slaughters beings. Going to the north bank of the Ganges, one holds a great sacrificial assembly.

Acting in this way is neither a cause and condition of merit or evil, nor does it bring about the retribution of merit or evil. Giving, self-restraint, protection, beneficial conduct, and impartiality—performing these deeds is likewise not the making of merit^[38]’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra. They follow in sequence as in the three preceding sutras (Sutras 139, 140, and 141).

SUTRA 163. FIXED MEASURE OF BIRTH AND DEATH[39]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do sentient beings hold such a view and speak thus: ‘Here there are one million four hundred thousand portals of birth^[40], sixty thousand, and six hundred^[41]; there are five karmas^[42], three karmas, two karmas, one karma, and half a karma;

sixty-two paths of practice^[43], sixty-two intermediate kalpas^[44], one hundred and twenty Nirilayas^[45], one hundred and thirty faculties^[46], thirty-six realms of craving^[47], forty-nine thousand kinds of dragons, forty-nine thousand kinds of garudas, forty-nine thousand kinds of heterodox practitioners of wrong livelihood^[48], forty-nine thousand kinds of heterodox renunciants, seven kalpas of perception, seven kalpas of non-perception^[49], seven asuras, seven pisacas, seven devas, seven kinds of humans, seven hundred seas^[50], seven dreams, seven hundred dreams, seven abysses, seven hundred abysses, seven awakenings, seven hundred awakenings, six births^[51], ten stages of advancement, and eight grounds of great beings.

Throughout these eighty-four thousand great kalpas, whether foolish or wise, beings wander back and forth through them, and only then reach the end of suffering^[52]. There is no sramana or brahmin there who can say: “By always observing the precepts, undertaking ascetic practices, and cultivating the holy life, I shall cause karma that has not yet ripened to ripen, and when karma has already ripened, I shall cast it off.” Whether advancing or retreating, this cannot be known.

Here suffering and pleasure abide permanently, while life and death have a fixed limit. It is like a spool of thread cast into the midst of empty space, gradually unwinding as it falls until it reaches the ground and stops. The fixed limit of birth and death throughout the eighty-four thousand great kalpas is likewise thus^[53].’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra. They follow in sequence as in the three preceding sutras (Sutras 139, 140, and 141).

SUTRA 164. WIND[54]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do sentient beings hold such a view and speak thus: ‘The wind does not blow, fire does not burn, water does not flow, arrows do not fly, the pregnant do not give birth, milk is not drawn, and the sun and moon, though rising, are as if setting^[55]; whether it is light or dark cannot be known’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra. They follow in sequence as in the three preceding sutras (Sutras 139, 140, and 141).

SUTRA 165. GREAT BRAHMA[56]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do sentient beings hold such a view and speak thus: ‘This Great Brahma is the sovereign lord, the creator, and the father of sentient beings’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (...)”

The details are as in the preceding sutra. They follow in sequence as in the three preceding sutras (Sutras 139, 140, and 141).

SUTRA 166. FORM IS THE SELF (1)[57]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do beings hold such views and make such assertions as these: ‘Form is the self^[58]; all else is merely an empty name. The formless is the self; all else is merely an empty name. Both form and the formless are the self; all else is merely an empty name.

Neither form nor the formless is the self; all else is merely an empty name. The self is finite; all else is merely an empty name. The self is infinite; all else is merely an empty name.

The self is both finite and infinite; all else is merely an empty name. The self is neither finite nor infinite; all else is merely an empty name. There is a single perception, diverse perceptions, many perceptions, or immeasurable perceptions.

The self is exclusively pleasant, exclusively painful, both painful and pleasant, or neither painful nor pleasant; all else is merely an empty name’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra, following the sequence of the three sutras above (Sutras 139, 140, and 141).

SUTRA 167. FORM IS THE SELF (2)[59]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do beings hold such views and make such assertions as these: ‘Form is the self^[60]; all else is merely delusion. Neither form nor the formless is the self; all else is merely delusion. The self is finite; all else is merely delusion. The self is infinite; all else is merely delusion. The self is neither finite nor infinite; all else is merely delusion. There is a single perception, diverse perceptions, many perceptions, or immeasurable perceptions. The self is exclusively pleasant, exclusively painful, both painful and pleasant, or neither painful nor pleasant; all else is merely an empty name’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra, following the sequence of the three sutras above (Sutras 139, 140, and 141).

SUTRA 168. THE WORLD IS ETERNAL[61]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do beings hold such views and make such assertions as these: ‘The world is eternal; the world is impermanent; the world is both eternal and impermanent; the world is neither eternal nor impermanent^[62]. The world is finite; the world is infinite; the world is both finite and infinite; the world is neither finite nor infinite^[63]. The life principle is identical with the body; the life principle is one thing and the body another^[64]. After death, the Tathagata exists; after death, the Tathagata does not exist; after death, the Tathagata both exists and does not exist; after death, the Tathagata neither exists nor does not exist^[65]’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra, following the sequence of the three sutras above (Sutras 139, 140, and 141).

SUTRA 169. THE WORLD AND THE SELF ARE ETERNAL[66]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do beings hold such views and make such assertions as these: ‘The world and the self are eternal; the world and the self are impermanent; the world and the self are both eternal and impermanent; the world and the self are neither eternal nor impermanent. The suffering of the self is eternal; the suffering of the self is impermanent; the suffering of the self is both eternal and impermanent; the suffering of the self is neither eternal nor impermanent.

The world and the self are self-created; the world and the self are created by another; the world and the self are created both by themselves and by another; the world and the self are neither self-created nor created by another, being created neither by themselves nor by another, but arising without a cause. The world and the suffering of the self are self-created; the world and the suffering of the self are created by another; the world and the suffering of the self are created both by themselves and by another; the world and the suffering of the self are created neither by themselves nor by another, but arise without a cause’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (...)”

The details are as in the preceding sutra, following the sequence of the three sutras above (Sutras 139, 140, and 141).

SUTRA 170. MISTAKING PLEASURE FOR NIRVANA[67]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do beings hold such views and make such assertions as these: ‘If one does not delight in the pleasures of the five senses, one will attain parinirvana in this very life. If, secluded from sensual desire and from evil and unwholesome states, with applied thought and sustained thought, and with joy born of seclusion, one enters the First Dhyana, and so on through the Fourth Dhyana, that is parinirvana in the ultimate sense’?”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (...)”

The details are as in the preceding sutra, following the sequence of the three sutras above (Sutras 139, 140, and 141).

SUTRA 171. THE TRUE ANNIHILATION OF THE SELF[68]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Because of the existence of what, the arising of what, entanglement in what, attachment to what, and seeing a self in what do beings hold such views and make such assertions as these: ‘If the coarse material form composed of the four great elements is destroyed and nothing remains, this is called the true annihilation of the self. If the self in the desire realm is destroyed and, after death, nothing further remains, this is called the true annihilation of the self.

If the self in the form realm has nothing further remaining after death, this is called the true annihilation of the self. If one attains the sphere of infinite space, the sphere of nothingness, or the sphere of neither perception nor non-perception, and after death the self is destroyed and nothing remains, this is called the true annihilation of the self.’”

The bhikkhus said to the Buddha:

“The Blessed One is the root of the Dharma, the eye of the Dharma, and the foundation of the Dharma. (…)”

The details are as in the preceding sutra, following the sequence of the three sutras above (Sutras 139, 140, and 141).

SUTRA 172. TO BE ABANDONED[69]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a phenomenon is impermanent, it should be abandoned. Once this phenomenon has been abandoned, one will obtain great benefit and always dwell in peace and happiness. What phenomena are impermanent? Form is impermanent; feeling, perception, formations, and consciousness are impermanent.”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

SUTRA 173. THE PAST IS TO BE ABANDONED[70]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a past phenomenon is impermanent, it should be abandoned. Once this phenomenon has been abandoned, one will obtain great benefit and always dwell in peace and happiness. What past phenomena are impermanent? Past form is an impermanent phenomenon, and past desire is an impermanent phenomenon; therefore, these phenomena should be abandoned. Once these phenomena have been abandoned, one will obtain great benefit and always dwell in peace and happiness. The same is also true of feeling, perception, formations, and consciousness.”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully put it into practice.

Likewise, the discourses on the future, present, and past; the present and future; the present and past; the future and past; the future and present; are detailed as in the discourse above.

DISCOURSE 174. SEEKING THE GREAT TEACHER ⁽²⁾^[71]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“To abandon impermanent phenomena, one should seek the Great Teacher. What are impermanent phenomena? Form is an impermanent phenomenon; to abandon this phenomenon, one should seek the Great Teacher. The same is true of feeling, perception, formations, and consciousness.”

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

Likewise, there are the following eight discourses:

– Past,

– Future,

– Present,

– Present and future;

– Present and past;

– Future and past;

– Future and present;

– One should seek the Great Teacher in this way.

In each of the following discourses^[72], the details are to be expanded as in the eight discourses above:

– Various kinds of instruction and conformity,

– Peace,

– Extensive peace,

– All-pervading peace,

– Guidance,

– Extensive guidance,

– Ultimate guidance,

– Teaching,

– Extensive teaching,

– Teaching in conformity,

– A second companion,

– A true spiritual friend,

– Agreement,

– Sympathy,

– Compassion,

– Esteeming righteousness,

– Esteeming consolation,

– Joy,

– Esteeming contact,

– Esteeming security,

– Aspiration,

– Diligence,

– Skillful means,

– Extensive skillful means,

– Capable skillful means,

– Steadfastness,

– Strength,

– Vigor,

– Courage,

– Courage of body and mind,

– Accepting those difficult to subdue,

– Constant training,

– Heedfulness,

– Cultivation,

– Contemplation,

– Mindfulness,

– Awakening,

– Knowledge,

– Clear knowledge,

– Wisdom,

– Discernment,

– Provisions,

– Holy conduct,

– Bases of spiritual power,

– Right effort,

– Faculties,

– Powers,

– Factors of awakening,

– Path,

– Tranquility,

– Insight,

– Mindfulness of the body,

– Right recollection.

As in the discourse “The Meaning of Abandonment,” the following discourses have the same content:

– The meaning of knowing,

– The meaning of ending,

– The meaning of rejecting,

– The meaning of stopping,

– The meaning of relinquishing.^[73]

DISCOURSE 175. THE SIMILE OF EXTINGUISHING A FIRE ON ONE’S HEAD^[74]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a person’s head and clothing were on fire, what should be done to save him?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly exert himself to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One may still temporarily disregard one’s head and clothing being consumed by fire, but the fiercely blazing fire of impermanence must be utterly abandoned and extinguished. To abandon the fire of impermanence, one should seek the Great Teacher. To abandon which impermanent phenomena should one seek the Great Teacher? To abandon impermanent form, one should seek the Great Teacher; to abandon impermanent feeling, perception, formations, and consciousness, one should seek the Great Teacher.”

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

As with the discourse “Abandoning Impermanence,” so too are the following discourses^[75]:

– Past impermanence,

– Future impermanence,

– Present impermanence;

– Past and future impermanence;

– Past and present impermanence;

– Future and present impermanence;

– Past, future, and present impermanence.

The eight discourses using the simile of extinguishing a fire on one’s head are explained in detail as above.

Likewise, as with “Seeking the Great Teacher,” the discourses “Various Kinds of Instruction” and “Instruction in Conformity” are detailed as stated above^[76].

Likewise, with the same meaning as “abandonment,” the discourses concerning “ending, rejecting, stopping, relinquishing, extinguishing, and complete cessation” are also detailed in this way.

DISCOURSE 176. ABIDING IN CONTEMPLATION OF THE BODY ⁽¹⁾^[77]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“To abandon impermanence, one should accordingly cultivate abiding in contemplation of the body within the body^[78]. What phenomena are impermanent? Form is impermanent. To abandon impermanence, one should accordingly cultivate abiding in contemplation of the body within the body. Likewise, feeling, perception, formations, and consciousness are impermanent. To abandon them, one should accordingly cultivate abiding in contemplation of the body within the body.”

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

As with the discourse “Impermanence,” so too are the following of similar content:

– Past form is impermanent;

– Future form;

– Present form;

– Past and future form;

– Past and present form;

– Future and present form;

– Past, future, and present form are impermanent. To abandon them, one should accordingly cultivate abiding in contemplation of the body within the body. The same is true of feeling, perception, formations, and consciousness.

As with “Accordingly Cultivating Abiding in Contemplation of the Body Within the Body,” there are discourses^[79] of similar content:

– Contemplation of the body externally,

– Contemplation of the body internally and externally;

– Contemplation of feelings internally,

– Contemplation of feelings externally,

– Contemplation of feelings internally and externally;

– Contemplation of mind internally,

– Contemplation of mind externally,

– Contemplation of mind internally and externally;

– Contemplation of phenomena internally,

– Contemplation of phenomena externally,

– Contemplation of phenomena internally and externally.

As with the discourse whose meaning is, “To abandon impermanence, cultivate the four establishments of mindfulness,” so too do the discourses on the meaning of knowing, the meaning of ending, the meaning of rejecting, the meaning of stopping, the meaning of relinquishing, the meaning of extinguishing, and the meaning of complete cessation teach, as above, that one should accordingly cultivate the four establishments of mindfulness.

DISCOURSE 177. ABIDING IN CONTEMPLATION OF THE BODY ⁽²⁾^[80]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a person’s head and clothing were on fire, what should be done to save him?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly exert himself to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One may still temporarily disregard one’s head and clothing being consumed by fire, but the fiercely blazing fire of impermanence must be utterly abandoned and extinguished. To abandon the fire of impermanence, one should accordingly cultivate abiding in contemplation of the body within the body. How does one accordingly cultivate abiding in contemplation of the body within the body to abandon the fire of impermanence? Form is impermanent; to abandon it, one should accordingly cultivate abiding in contemplation of the body within the body. Feeling, perception, formations, and consciousness are impermanent; to abandon them, one should accordingly cultivate abiding in contemplation of the body within the body.”

The details are as above (Discourse 175) ... up to:

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

As with impermanence, so too past phenomena are impermanent, future phenomena are impermanent, and present phenomena are impermanent; past and future phenomena are impermanent; past and present phenomena are impermanent; future and present phenomena are impermanent; and past, future, and present phenomena are impermanent. As with the eight discourses on abiding in contemplation of the body within the body, the eight discourses on contemplation of the body externally and the eight discourses on contemplation of the body internally and externally are as taught above.

As with the twenty-four discourses on the establishment of mindfulness of the body, the twenty-four discourses on the establishment of mindfulness of feelings, the establishment of mindfulness of mind, and the establishment of mindfulness of phenomena are also taught as above. As with the ninety-two discourses on abandoning impermanence, the ninety discourses on what should be understood (knowing), what should be rejected with disenchantment (rejecting), what should be brought to an end (ending), what should be brought to rest (stopping), what should be relinquished (relinquishing), what should be utterly extinguished (extinguishing), and what should be completely ceased (complete cessation) are also taught as above.

DISCOURSE 178. ABANDONING EVIL AND UNWHOLESOME PHENOMENA^[81]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“Suppose a person’s head and clothing were on fire. What should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly strive to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard even one’s head and clothing being consumed by fire, but the blazing fire of impermanence must be utterly eradicated. In order to eradicate the fire of impermanence, when unwholesome and evil qualities have arisen, one should abandon them, arouse zeal, diligently strive, and gather the mind so that this effort may increase. For the eradication of which impermanent phenomena should one abandon arisen unwholesome and evil qualities, arouse zeal, diligently strive, and gather the mind so that this effort may increase?

In order to eradicate the impermanence of form and to eradicate the impermanence of feeling, perception, formations, and consciousness, one should abandon arisen unwholesome and evil qualities, arouse zeal, diligently strive, and gather the mind so that this effort may increase.”

The details are as in the preceding discourse (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

As with the discourse on impermanence, so too the past is impermanent; the future is impermanent; the present is impermanent; the past and future are impermanent; the past and present are impermanent; the future and present are impermanent; and the past, future, and present are impermanent. These eight discourses are likewise taught as above.

Just as arisen unwholesome and evil qualities should be abandoned, unarisen unwholesome and evil qualities should be prevented from arising; unarisen wholesome qualities should be caused to arise; and wholesome qualities that have already arisen should be caused to grow and expand, by arousing the desire to find a way to gather the mind and increase them. These eight discourses are likewise taught as above.

Just as there are thirty-two discourses on eradicating impermanence, so too the thirty-two discourses on what should be understood, what should be disenchanted with, what should be eliminated, what should be brought to cessation, what should be relinquished, what should be utterly extinguished, and what should be completely ended are also taught in full as above.

DISCOURSE 179. CONCENTRATION OF DESIRE^[82]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in Jeta’s Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“Suppose a person’s head and clothing were on fire. What should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly strive to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard even one’s head and clothing being consumed by fire, but the blazing fire of impermanence must be utterly eradicated. In order to eradicate the fire of impermanence, one should cultivate the basis of spiritual power accomplished through concentration of desire and the formations of striving for abandonment.^[83] Which impermanent phenomena, then, should be eradicated? In order to eradicate the impermanence of form and to eradicate the impermanence of feeling, perception, formations, and consciousness, one should cultivate the basis of spiritual power accomplished through concentration of desire and the formations of striving for abandonment.”

The details are as stated in the preceding discourse (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

As with impermanence, so too the past is impermanent; the future is impermanent; the present is impermanent; the past and future are impermanent; the past and present are impermanent; the future and present are impermanent; and the past, future, and present are impermanent. These eight discourses are likewise taught as above.

As with the discourse on cultivating concentration of desire, so too are the thirty-two discourses on concentration of energy, concentration of mind, and concentration of investigation. Just as there are thirty-two discourses on what should be eradicated, so too the thirty-two discourses on what should be understood, what should be disenchanted with, what should be eliminated, what should be brought to cessation, what should be relinquished, what should be utterly extinguished, and what should be completely ended are also taught as above.^[84]

DISCOURSE 180. THE FACULTY OF FAITH

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in Jeta’s Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“Suppose a person’s head and clothing were on fire. What should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly strive to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard even one’s head and clothing being consumed by fire, but the blazing fire of impermanence must be utterly eradicated. In order to eradicate the fire of impermanence, one should cultivate the faculty of faith. Which impermanent phenomena, then, should be eradicated? In order to eradicate the impermanence of form and to eradicate the impermanence of feeling, perception, formations, and consciousness, one should cultivate the faculty of faith.”

The details are stated in this manner (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

As in the discourse on impermanence, the past is impermanent; the future is impermanent; the present is impermanent; the past and future are impermanent; the past and present are impermanent; the future and present are impermanent; and the past, future, and present are impermanent. These are likewise taught as above.

As with the eight discourses on the faculty of faith, so too the eight discourses on cultivating the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are taught as above.

Just as there are forty discourses on what should be eradicated, so too the forty discourses on what should be understood, what should be disenchanted with, what should be eliminated, what should be brought to cessation, what should be relinquished, what should be utterly extinguished, and what should be completely ended are also taught as above.

DISCOURSE 181. THE POWER OF FAITH

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in Jeta’s Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“Suppose a person’s head and clothing were on fire. What should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly strive to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard even one’s head and clothing being consumed by fire, but the blazing fire of impermanence must be utterly eradicated. In order to eradicate the fire of impermanence, one should cultivate the power of faith. For the eradication of which impermanent phenomena should one cultivate the power of faith? To eradicate the impermanence of form, one should cultivate the power of faith; to eradicate the impermanence of feeling, perception, formations, and consciousness, one should cultivate the power of faith.”

The details are stated as above (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

As with the discourse on the power of faith, so too the eight discourses on the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom are taught as above.

Just as there are forty discourses on eradication, so too, in each set of forty discourses, what should be understood, what should be disenchanted with, what should be eliminated, what should be brought to cessation, what should be relinquished, what should be utterly extinguished, and what should be completely ended are also taught as above.^[85]

DISCOURSE 182. THE MINDFULNESS FACTOR OF AWAKENING^[86]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in Jeta’s Grove, in the country of Sravasti. At that time, the Blessed One addressed the bhikkhus:

“Suppose a person’s head and clothing were on fire. What should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly strive to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard even one’s head and clothing being consumed by fire, but the blazing fire of impermanence must be utterly eradicated. In order to eradicate the fire of impermanence, one should cultivate the mindfulness factor of awakening. For the eradication of which impermanent phenomena should one cultivate the mindfulness factor of awakening? To eradicate the impermanence of form, one should cultivate the mindfulness factor of awakening; to eradicate the impermanence of feeling, perception, formations, and consciousness, one should cultivate the mindfulness factor of awakening.”

The details are as above (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully practiced it.

As in the discourses that teach impermanence: the past is impermanent, the future is impermanent, the present is impermanent; the past and future are impermanent; the past and present are impermanent; the future and present are impermanent; the past, future, and present are impermanent—the eight discourses likewise teach as above.

As in the eight discourses that teach the mindfulness awakening factor, so too, in each set of eight discourses, the investigation-of-Dharma awakening factor, the energy awakening factor, the joy awakening factor, the tranquility awakening factor, the equanimity awakening factor, and the concentration awakening factor are likewise taught as above.

As in the fifty-six discourses that teach what should be abandoned, so too, in each set of fifty-six discourses, what should be fully understood, what should be regarded with disenchantment, what should be relinquished, what should be brought to cessation, what should be let go of, what should be completely extinguished, and what should be brought to an end are likewise taught as above.^[87]

DISCOURSE 183. RIGHT VIEW

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a person’s head and clothing were on fire, what should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly exert himself to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard one’s head and clothing being on fire, but when the blazing fire of impermanence arises, it must be utterly abandoned and extinguished. To abandon the fire of impermanence, one should cultivate right view. To abandon which impermanent things should one cultivate right view? To abandon impermanent form, one should cultivate right view; to abandon impermanent feeling, perception, formations, and consciousness, one should cultivate right view.”

The details are as above (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

As in the eight discourses that teach right view, so too, in each set of eight discourses, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration are likewise taught as above.

As in the sixty-four discourses that teach what should be abandoned, so too, in each set of sixty-four discourses, what should be fully understood, what should be regarded with disenchantment, what should be relinquished, what should be brought to cessation, what should be let go of, what should be completely extinguished, and what should be brought to an end are likewise taught as above.^[88]

DISCOURSE 184. SUFFERING, ORIGIN, CESSATION, AND PATH

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a person’s head and clothing were on fire, what should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly exert himself to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard one’s head and clothing being on fire, but when the blazing fire of impermanence arises, it must be utterly abandoned and extinguished. To abandon the fire of impermanence, one should cultivate suffering, its origin, its cessation, and the path. To abandon which impermanent dharmas should one cultivate suffering, its origin, its cessation, and the path? To abandon impermanent form, one should cultivate suffering, its origin, its cessation, and the path; to abandon impermanent feeling, perception, formations, and consciousness, one should cultivate suffering, its origin, its cessation, and the path.”

The details are as above (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and put it into practice.

As in the eight discourses that teach suffering, its origin, its cessation, and the path, so too, in each set of eight discourses, the path to the cessation of suffering and the path to the cessation of pleasure, and the path to the cessation of neither suffering nor pleasure are likewise taught as above.

As in the thirty-two discourses that teach what should be abandoned, so too, in each set of thirty-two discourses, what should be fully understood, what should be regarded with disenchantment, what should be relinquished, what should be brought to cessation, what should be let go of, what should be completely extinguished, and what should be brought to an end are likewise taught as above.^[89]

DISCOURSE 185. DHARMA PHRASE OF NON-GREED^[90]

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a person’s head and clothing were on fire, what should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly exert himself to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard one’s head and clothing being on fire, but when the blazing fire of impermanence arises, it must be utterly abandoned and extinguished. To abandon the fire of impermanence, one should cultivate the Dharma phrase of non-greed. To abandon which impermanent dharmas should one cultivate the Dharma phrase of non-greed? To abandon impermanent form, one should cultivate the Dharma phrase of non-greed; to abandon impermanent feeling, perception, formations, and consciousness, one should cultivate the Dharma phrase of non-greed.”

The details are as above (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

As in the eight discourses that teach that the Dharma phrase of non-greed should be cultivated, so too, in each set of eight discourses, the Dharma phrase of the right phrase, and the phrases of non-ill-will and non-delusion are likewise taught as above.

As in the twenty-four discourses that teach what should be abandoned, so too, in each set of twenty-four discourses, what should be fully understood, what should be regarded with disenchantment, what should be relinquished, what should be brought to cessation, what should be let go of, what should be completely extinguished, and what should be brought to an end are likewise taught as above.^[91]

DISCOURSE 186. CALMING

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove, in the country of Sravasti. At that time, the Blessed One said to the bhikkhus:

“If a person’s head and clothing were on fire, what should he do to save himself?”

The bhikkhus said to the Buddha:

“Blessed One, he should urgently and swiftly exert himself to find a way to extinguish it.”

The Buddha told the bhikkhus:

“One might temporarily disregard one’s head and clothing being on fire, but when the blazing fire of impermanence arises, it must be utterly abandoned and extinguished. To abandon the fire of impermanence, one should cultivate calming. To abandon which impermanent dharmas should one cultivate calming? To abandon impermanent form, one should cultivate calming; to abandon impermanent feeling, perception, formations, and consciousness, one should cultivate calming.”

The details are as above (Discourse 175)... up to:

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha had taught, rejoiced and respectfully put it into practice.

As in the eight discourses that teach the cultivation of calming, the eight discourses that teach the cultivation of insight are likewise taught as above.

As in the sixteen discourses that teach what should be abandoned, so too, in each set of sixteen discourses, what should be fully understood, what should be regarded with disenchantment, what should be relinquished, what should be brought to cessation, what should be let go of, what should be completely extinguished, and what should be brought to an end are likewise taught as above.

“Whatever pertains to form, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of it is neither self, nor other than self, nor are they contained in one another. This should be known as it truly is. The same is also true of feeling, perception, formations, and consciousness.

A learned noble disciple should contemplate correctly in this way. He will become disenchanted with form and likewise become disenchanted with feeling, perception, formations, and consciousness. Having become disenchanted, he will become dispassionate.

Through dispassion, he will attain liberation and the knowledge and vision of liberation: ‘For me, birth has been extinguished, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”^[92]

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and practiced accordingly.

As taught in the discourse on impermanence, so too should this be understood with regard to agitation, turning and revolving, consumption, destruction, lingering illness, decay, peril, instability, insecurity, change, suffering, calamity, the evil Māra, the power of Māra, the energy of Māra, being like foam, like a bubble, like a plantain tree, like an illusion; weakness, attachment, assault and killing, swords and blades, jealousy, mutual slaughter, diminution, decline, bondage, beating, sores, tumors, sharp thorns, affliction, punishment, concealment, a place of harm, sorrow, bad spiritual friends;

suffering, emptiness, not-self, not belonging to self, an enemy, drifting in chains, meaningless, offering no consolation, feverish torment, without shade, without an island, without shelter, without refuge, without protection;

subject to birth, subject to aging, subject to illness, subject to death, subject to sorrow and lamentation, subject to suffering and distress, subject to powerlessness, subject to weakness, subject to the undesirable, subject to enticement, subject to nourishment, possessing suffering, possessing killing, possessing distress, possessing fever, possessing characteristics, possessing blowing, possessing retention, being treacherous, difficult, unrighteous, violent, possessing greed, possessing anger, possessing delusion, not abiding, burning, obstructive, calamitous, subject to arising, subject to cessation, like a heap of bones, like a lump of flesh, like one carrying a torch, like a fire pit, like a venomous snake, like a dream, like borrowed goods, like fruit, like a cattle butcher,

like a murderer, like clinging dew, like deep water, like a swift current, like woven thread, like a waterwheel, like a pole, like a vessel of poison, like a poisonous body, like a poisonous flower, like poisonous fruit—the agitations of affliction should likewise be understood.

And so on, up to: To eliminate the past, future, and present as impermanent, tranquility and insight must be cultivated. Which phenomena of the past, future, and present, being impermanent, should one seek to eliminate completely by cultivating tranquility and insight? To eliminate completely past, future, and present form as impermanent, one should cultivate tranquility and insight. The same is also true of feeling, perception, formations, and consciousness. Therefore, whatever pertains to form, whether past, future, or present; internal or external; gross or subtle; good or bad; far or near—all of it is neither self, nor other than self, nor are they contained in one another. This should be known as it truly is. The same is also true of feeling, perception, formations, and consciousness.

“A learned noble disciple should contemplate in this way. He will become disenchanted with form and likewise become disenchanted with feeling, perception, formations, and consciousness. Having become disenchanted, he will become dispassionate. Through dispassion, he will attain liberation and the knowledge and vision of liberation: ‘For me, birth has been extinguished, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further rebirth.’”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and practiced accordingly.

SUTRA 187. SENSUAL DESIRE

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the Blessed One addressed the bhikkhus:

“Because one quality has been developed, one is incapable of knowing form as impermanent or of knowing feeling, perception, formations, and consciousness as impermanent. What is the one quality that has been developed? It is sensual desire. Because this one quality has been developed, one is incapable of knowing form as impermanent or of knowing feeling, perception, formations, and consciousness as impermanent.

“What one quality is developed^[93]? It is the quality of freedom from sensual desire. When the quality of freedom from sensual desire has been developed, one is capable of knowing form as impermanent and of knowing feeling, perception, formations, and consciousness as impermanent.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

As with development and non-development, so too with knowing and not knowing, drawing near and not drawing near, clarity and lack of clarity, understanding and not understanding, observing and not observing, considering and not considering, concealing and not concealing, planting and not planting, suppressing and not suppressing, obscuring and not obscuring. So too with knowing, cognizing, comprehending, accepting, seeking, discerning, contacting, and realizing as true.

As with greed, so too with anger, delusion, wrath, resentment, abuse, obstinacy, jealousy, stinginess, deceit, shamelessness, lack of moral dread, conceit, conceit of conceit, increased conceit, self-conceit, overweening conceit, false conceit, inferiority conceit, arrogance, heedlessness, haughtiness, pride, crookedness, fraudulent appearances, enticement for gain, wrongful gain, many desires, persistent irreverent desire, harsh speech, bad spiritual friends, impatience, attachment, base greed, evil greed;

identity view, extreme view, wrong view, attachment to views, attachment to precepts and observances, sensual craving, anger, sloth and torpor, restlessness and remorse, doubt, stupor, deviousness, violence, laziness, distracted perception, improper mindfulness, bodily impurity, lack of uprightness, lack of gentleness, and lack of distinction; thoughts of sensual desire, thoughts of anger, thoughts of harming, thoughts of relatives, thoughts of territory, thoughts of contempt, thoughts of attachment to others’ households, sorrow, anxiety, and painful distress.

With regard to all these, and so on, up to: “Being obscured, one is incapable of realizing the cessation of form. What is that quality? It is the quality of painful distress.

Because one is obscured by painful distress, one is incapable of realizing the cessation of form and incapable of realizing the cessation of feeling, perception, formations, and consciousness. There is one quality that, when it does not obscure, enables one to realize the cessation of form and also to realize the cessation of feeling, perception, formations, and consciousness. What is that quality?

It is the quality of painful distress. Because this quality does not obscure, one is capable of realizing the cessation of form and also capable of realizing the cessation of feeling, perception, formations, and consciousness.

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and practiced accordingly.

Notes:

^[1]. Taishō, volume 7. Foguang, Sutra 141.

^[2]. See Sutra 133.

^[3]. In the Chinese version: qǐ qiú 起求; Sutra 133: qiú dé 求得; Pāli: pattam pariyesitam.

^[4]. Fēi cǐ shì wǒ, fēi cǐ shì wǒ suǒ 非此世我, 非此世我所; see Sutra 133: fēi cǐ wǒ, fēi cǐ wǒ suǒ 非此我, 非此我所.

^[5]. Originally in the Chinese version: san-pu-ti 三菩提.

^[6]. Foguang, Sutra 144. Pāli, S. 22.150. Etaṃ mam; 24.2. Etaṃ mama.

^[7]. Pāli: ahaṃkāra-mamāṃra-mānābusaya, self, what belongs to self, and the underlying tendency to conceit.

^[8]. Foguang, Sutra 147.

^[9]. Foguang, Sutra 148. Pāli, S. 22.149. Ajjhattikṃ; 35.105. Upādāya.

^[10]. Foguang, Sutra 149.

^[11]. The eight worldly conditions: gain, loss, honor, disgrace, praise, blame, suffering, and pleasure.

^[12]. Foguang, Sutra 151. Pāli, S. 35.108. Seyyo.

^[13]. Fo Guang, discourse 152.

^[14]. Fo Guang, discourse 153.

^[15]. Fo Guang, discourse 154. Pāli, S. 22. 151. Esottā; 24. 3. So attā.

^[16]. National Translation, recitation 1, saṃyukta 3, chapter iii; Fo Guang, discourse 155.

^[17]. Chinese: that 彼, here referring to Mahābrahmā 大梵天; according to Vedic-Upanishadic philosophy, the self and Brahman are one.

^[18]. Pāli, S. 24. 5. Natthi (first part).

^[19]. That is, there is no meritorious result from giving. Pāli: natthi dinnaṃ.

^[20]. Chinese: assembly 會, referring to a great sacrificial gathering. Pāli: yiṭṭham.

^[21]. Chinese: offering 說. Pāli: hutaṃ, an offering to a deity, a sacrificial animal; also referring to a sacrificial rite.

^[22]. Original Chinese: rightly arrived and rightly directed 正到正趣, referring to noble trainees. Pāli: na’tthi loke samaṇa-brāmanā sammaggata sammā-paṭipannā ye imañ ca lokaṃ parañ ca lokaṃ sayaṃ abhiññā saccahikatvā pavedenti: in this world there are no ascetics or brahmins who practice rightly and proceed rightly, and who, having directly realized this world and the other world for themselves, make them known.

^[23]. This advocates a wrong view and denies cause and effect. It forms part of the nihilistic doctrine of Ajito Kesakambalī, one of the Six Heterodox Teachers. The latter portion is discussed in discourse 158. See D. 2, Sāmañña-phala-sutta.

^[24]. Pāli, S. 24. 7. Hetu (cause).

^[25]. This forms part of the doctrine of Makkhali-Gosālo, one of the Six Heterodox Teachers; see the Sāmañña-phala-sutta: (…) sabbe sattā (…) avasā abalā avīriyā niyati-saṅgati-bhāva-pariṇatā chass’evābhijātisu sukha-dukkha paṭisaṃvedenti: all beings… are without self-mastery, powerless, and devoid of energy; governed by destiny and transformed according to their inherent nature, they experience pleasure and pain within the six classes.

^[26]. Pāli, S. 24. 5. Natthi (latter part).

^[27]. The latter portion of Ajita Kesa-kambali’s doctrine of annihilationism; the first portion is discussed in the preceding discourse. D.i.55.

^[28]. Compare the Pāli: (…) bhassantāhutiyo; dattu-paññattaṃ yad idaṃ danaṃ, tesaṃ tucchaṃ musā vilāpo ye keci atthika-vādaṃ vadanti: offerings become ashes; giving is an institution devised by fools; the assertion that anything remains after death is false speech.

^[29]. Pāli, S. 24. 7. Hetu.

^[30]. The doctrine of Makkhali-Gosāla; see the Sāmañña-phala-sutta (D.i.53): na’tthi hetu n’atthi paccayo sattānaṃ saṃkilesāya: there is no cause and no condition for the defilement of beings.

^[31]. Pāli, S. 24. 5. Hetu.

^[32]. The doctrine of Makkhali-Gosāla; see the Sāmañña-phala-sutta (D.i.53): na’tthi hetu n’atthi paccayo sattānaṃ visuddhiyā: there is no cause and no condition for the purification of beings.

^[33]. Pāli, S. 24. 7. Hetu.

^[34]. Fo Guang, discourse 162.

^[35]. Pāli, S. 24. 8. Mahādiṭṭhi; compare the Sāmañña-phala-sutta, D.i.56.

^[36]. The doctrine of Pakudha Kaccāyana.

^[37]. Pāli, 24. 6. Karoto.

^[38]. The doctrine of Pūraṇa Kassapa; see the Sāmañña-phala-sutta, D.i.52.

^[39]. National Translation, chapter iv, fascicle 7. Pāli, S. 24. 8. Mahādiṭṭhi.

^[40]. 14 × 100 × 1,000 = 1,400,000 modes of birth, portals of rebirth, or classes of birth. Pāli: yoni-pamukkha, foremost portals of rebirth, superior classes of birth.

^[41]. Because this sentence in the Chinese text was translated closely from Sanskrit, it must be repunctuated for an accurate translation. Compare the Pāli: imāni yoni-pamukkha-satasahassāni saṭṭhiñ ca satāni cha ca satāni: there are one million four hundred thousand (1,400,000) supreme portals of rebirth, as well as six thousand and six hundred other portals of rebirth.

^[42]. The Pāli text reads: pañca ca kammuno satāni pañca ca kammāni, there are five hundred kinds of karma and five karmas…

^[43]. Pāli: dvaṭṭhi paṭipadā, there are sixty-two paths of practice.

^[44]. Pāli: antara-kappa: an intermediate kalpa, a middle kalpa.

^[45]. Nê-lê 泥黎, meaning hell. Pāli: tiṃse niriya-sate, three thousand hells.

^[46]. Pāli: vīse indriya-sate, two thousand faculties.

^[47]. Pāli: Chattiṃsa rajo-dhātuyo, thirty-six realms of dust particles; the Chinese text reads this as rāga-dhātuyo: realms of craving 貪界.

^[48]. Pāli: ekūna-paññāsa paribbājaka-sate, four thousand nine hundred non-Buddhist wanderers who have gone forth.

^[49]. Pāli: satta saññī-gabbhā satta asaññī-gabbhā, seven wombs of percipient beings and seven wombs of non-percipient beings. In the Chinese text, this is read as (a)saññī-kappā (kalpas with perception).

^[50]. Pāli: satta sarā, seven great lakes.

^[51]. Pāli: chābhijātiyo, six superior classes of birth, referring to six social classes.

^[52]. Pāli: sandhāvitvā saṃsaritvā dukkhass’ antaṃ karissanti: after coursing and wandering through saṃsāra throughout all the times and classes enumerated above, they will finally reach the ultimate end of suffering and bring suffering completely to an end.

^[53]. The foregoing forms part of Makkhali-Gosala’s doctrine of “purification through saṃsāra” (Pāli: saṃsāra-suddhiṃ). Compare the Sāmañña-phala-sutta, D.i.53–54.

^[54]. Pāli, S. 22. 24. 1, 19, 45. Vātā.

^[55]. Pāli: na candimasūriyā udenti vā apenti vā esikaṭṭhayiṭṭhitā ti: the moon and sun neither rise nor set, but remain fixed in one place like stone pillars.

^[56]. Fo Guang, discourse 167.

^[57]. Pāli, S. 24. 37–44. Rūpī attā, etc.

^[58]. Pāli: rūpī attā hoti arogo paraṃ maraṇā ti: the self possesses form and, after death, is free from illness.

^[59]. Fo Guang, discourse 169.

^[60]. See note 58, discourse 166.

^[61]. Pāli, S. 24. 9–18. Sassato loko, etc.

^[62]. This passage corresponds to Pāli, S. 24. 9–10. Sassato loko, etc.

^[63]. This passage corresponds to Pāli, S. 24. 11–12. Antavā, etc.

^[64]. Pāli, S. 23. 13–14: taṃ jīvaṃ taṃ sarīraṃ.

^[65]. Pāli, S. 24. 15–18: hoti tathāgato, etc.

^[66]. Fo Guang, discourse 171.

^[67]. Fo Guang, discourse 172.

^[68]. Fo Guang, discourse 173.

^[69]. National Translation, chapter v. Yin Shun, “36 Saṃyuktas on Knowledge” (Taishō discourses 172–187). Fo Guang, discourse 174.

^[70]. Fo Guang, discourse 175.

^[71]. Fo Guang, discourse 176.

^[72]. Yin Shun lists one hundred and eighteen discourses.

^[73]. From “Abandonment” through “Equanimity,” there are six discourses in all.

^[74]. The simile of extinguishing a fire burning on one’s head. National Translation, chapter vi.

^[75]. Eight discourses in all.

^[76]. Yin Shun lists four hundred and seventy-two discourses (from 2937 to 3408).

^[77]. Abiding in contemplation of the body. Fo Guang, discourse 178.

^[78]. That is, cultivating the four foundations of mindfulness.

^[79]. Yin Shun analyzes this as one hundred and eighteen discourses.

^[80]. Abiding in contemplation of the body.

^[81]. National Translation, chapter vii.

^[82]. Fo Guang, discourse 181.

^[83]. The four bases of spiritual power, also called the four bases of miraculous power: the base of spiritual power accomplished through concentration founded upon desire and the volitional effort of abandoning; or, stated otherwise, the miraculous base of superior effort in the samādhi of desire: “The base of spiritual power is accomplished by unremitting diligence in the four right efforts, concentrating the mind in samādhi upon an aspiration concerning a particular supernormal power.” This is followed by the samādhi of mind, the samādhi of energy, and the samādhi of investigation, each expressed according to the formula for the samādhi of desire.

^[84]. See discourse 175. Yin Shun lists and analyzes these as one thousand one hundred and thirty-two (1,132) discourses.

^[85]. See discourse 175. Yin Shun: one thousand one hundred and forty (1,140) discourses.

^[86]. That is, the awakening factor of mindfulness, among the seven factors of awakening.

^[87]. Yin Shun: one thousand one hundred and fifty-six (1,156) discourses.

^[88]. Yin Shun: one thousand one hundred and sixty-four (1,164) discourses.

^[89]. Yin Shun: one thousand one hundred and thirty-two (1,132) discourses.

^[90]. The four Dharma phrases, or four tracks of Dharma; see the Treatise on the Gateway to the Collection of Different Teachings, fascicle 6. See D. 33, Saṅgīti: cattāri dhammapadāni: anabhijjhā dhammapadaṃ, avyāpādo dhammapadaṃ, sammā-sati dhammapadṃ, sammā-samādhi dhammapdaṃ—the track of Dharma of non-covetousness, the track of Dharma of non-ill will, the track of Dharma of right mindfulness, and the track of Dharma of right concentration.

^[91]. Yinshun: one thousand one hundred and thirty-two (1132) sutras.

^[92]. Yinshun separates this passage into an independent sutra.

^[93]. In order to be capable of discerning that form and so forth are impermanent.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English🪷 Ask Inti Sage about this sūtra →

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