中阿含經

14. CHAPTER ON THE MIND

178. THE DISCOURSE ON THE HUNTER^[1]

Thus have I heard.

At one time the Buddha was journeying in the city of Rajagriha, in the Bamboo Grove, at the Kalandaka Garden.

At that time, the Blessed One said to the bhikkhus:

“When a hunter sets out bait for deer, he does not think, ‘May the deer grow fat, become fine and strong, enjoy happiness, and live long.’ Rather, the hunter sets out bait for deer with this thought: ‘In setting out bait, I merely want them to draw near and eat. Once they draw near and eat, they will become intoxicated, heedless, and negligent; and once they have become intoxicated, heedless, and negligent, they will fall under the power of the hunter and the hunter’s retinue.’ It is with such a thought that the hunter sets out bait for deer.

“The first herd of deer drew near the hunter’s bait. After drawing near and eating, they became intoxicated, heedless, and negligent. Because they were intoxicated, heedless, and negligent, they fell under the power of the hunter and the hunter’s retinue. Thus, the first herd of deer did not escape the domain of the hunter and the hunter’s retinue.

“The second herd of deer thought, ‘The first herd of deer drew near and ate the hunter’s bait. After drawing near and eating, they became intoxicated, heedless, and negligent. Because they were intoxicated, heedless, and negligent, they fell under the power of the hunter and the hunter’s retinue.

Thus, the first herd of deer did not escape the domain of the hunter and the hunter’s retinue. Could we refrain from eating the hunter’s food, withdraw far from that fearful place, dwell safely in a secluded forest,^[02] and live on grass and water?’ Having considered this, the second herd of deer abandoned the hunter’s bait, withdrew far from that fearful place, dwelt safely in a secluded forest, and lived on grass and water.

But when the last month of spring arrived,^[03] the grass and water were exhausted. Their bodies became extremely thin and weak, their strength declined, and eventually they again fell under the power of the hunter and the hunter’s retinue.

“Thus, the second herd of deer also did not escape the domain of the hunter and the hunter’s retinue.

“The third herd of deer then thought, ‘Neither the first nor the second herd of deer escaped the domain of the hunter and the hunter’s retinue. Let us now keep away from the hunter and the hunter’s retinue, but remain at a place not far distant. Then we shall eat the hunter’s food without drawing near.

If we eat without drawing near, we shall not become intoxicated, heedless, and negligent. Because we do not become intoxicated, heedless, and negligent, we shall not fall under the power of the hunter and the hunter’s retinue.’ Having considered this, the third herd of deer kept away from the hunter and the hunter’s retinue but remained at a place not far distant. They then ate the hunter’s bait without drawing near.

Because they ate without drawing near, they did not become intoxicated, heedless, and negligent; and because they did not become intoxicated, heedless, and negligent, they did not fall under the power of the hunter and the hunter’s retinue.

“The hunter and the hunter’s retinue thought, ‘This third herd of deer is extraordinarily clever! Truly, they are exceedingly clever! Why is that? They eat our food, yet we cannot catch them. Let us now spread a wide encircling net. After spreading a wide encircling net, we shall surely discover the dwelling place of this third herd of deer and the paths by which they come and go.’ Having considered this, the hunter and the hunter’s retinue spread a wide encircling net and thereafter discovered the dwelling place of the third herd of deer and the paths by which they came and went. Thus, the third herd of deer also did not escape the domain of the hunter and the hunter’s retinue.

“The fourth herd of deer then thought, ‘None of the first, second, and third herds of deer escaped the domain of the hunter and the hunter’s retinue. Let us now dwell in a place that the hunter and the hunter’s retinue cannot reach. Then we shall eat the hunter’s bait without drawing near.

If we eat without drawing near, we shall not become intoxicated, heedless, and negligent. Because we do not become intoxicated, heedless, and negligent, we shall not fall under the power of the hunter and the hunter’s retinue.’ Having considered this, the fourth herd of deer dwelt in a place that the hunter and the hunter’s retinue could not reach. They then ate the hunter’s bait without drawing near.

Because they ate without drawing near, they did not become intoxicated, heedless, and negligent; and because they did not become intoxicated, heedless, and negligent, they did not fall under the power of the hunter and the hunter’s retinue. The hunter and the hunter’s retinue then thought, ‘This fourth herd of deer is extraordinarily cunning and wily! Truly, they are cunning and wily.

If we try to drive them out, we certainly shall not succeed, for the other young deer will become frightened and flee in all directions. Therefore, let us simply leave this fourth herd of deer alone.’ Having considered this, the hunter and the hunter’s retinue left them alone.

“Thus, the fourth herd of deer escaped the domain of the hunter and the hunter’s retinue.

“Bhikkhus, I have given this simile because I want you to understand its meaning clearly. I shall now explain it; carefully contemplate its significance:

“The hunter’s bait, you should understand, is the five strands of sensual pleasure:^[04] forms cognized by the eye, sounds heard by the ear, odors smelled by the nose, flavors tasted by the tongue, and tangible objects contacted by the body. The hunter’s bait, you should understand, is these five strands of sensual pleasure. The hunter, you should understand, is none other than Mara the Evil One. The hunter’s retinue, you should understand, is none other than Mara’s retinue. The herds of deer, you should understand, are the sramanas and brahmins.

“The first sramanas and brahmins draw near and eat Mara’s bait, namely, the offerings given in faith by the people of the world. After drawing near this food, they become intoxicated, heedless, and negligent. Because they become intoxicated, heedless, and negligent, they fall under the power of Mara and Mara’s retinue. Thus, the first sramanas and brahmins do not escape the domain of Mara and Mara’s retinue.

“Just as the first herd of deer drew near and ate the hunter’s bait, and after drawing near and eating became intoxicated, heedless, and negligent, then, because they were intoxicated, heedless, and negligent, fell under the power of the hunter and the hunter’s retinue, so that the first herd of deer did not escape the domain of the hunter and the hunter’s retinue, you should understand that those sramanas and brahmins are likewise.

“The second sramanas and brahmins then think, ‘The first sramanas and brahmins drew near and ate Mara’s bait, namely, the offerings given in faith by the people of the world. After drawing near this food, they became intoxicated, heedless, and negligent. Because they became intoxicated, heedless, and negligent, they fell under the power of Mara and Mara’s retinue.

Thus, the first sramanas and brahmins did not escape the domain of Mara and Mara’s retinue. Let us now renounce the food offered in faith by the people of the world, withdraw far from that fearful place, dwell safely in a secluded forest, and eat only fruits and roots.’ Having considered this, the second sramanas and brahmins renounce the food offered in faith by the people of the world, withdraw far from that fearful place, dwell safely in a secluded forest, and eat only fruits and roots.

But when the last month of spring arrives, the fruits and roots are exhausted. Their bodies become extremely thin and weak, and their strength declines; therefore, their liberation of mind and liberation through wisdom also decline. Once their liberation of mind and liberation through wisdom have declined, they again fall under the power of Mara and Mara’s retinue.

Thus, the second sramanas and brahmins also do not escape the domain of Mara and Mara’s retinue.”

“Suppose the second herd of deer thought, ‘The first herd of deer approached and ate the hunter’s bait. After approaching and eating it, they became proud and heedless; because of their pride and heedlessness, they fell under the power of the hunter and the hunter’s retinue. Thus, the first herd of deer did not escape the domain of the hunter and the hunter’s retinue.

Let us now abandon the hunter’s bait, keep far away from that dangerous place, dwell securely in the secluded forest, and eat grass and drink water.’ Having thought thus, the second herd of deer abandoned the hunter’s bait, kept far away from that dangerous place, dwelt securely in the secluded forest, and ate grass and drank water. When the last month of spring arrived, however, the grass and water were exhausted. Their bodies became extremely lean and feeble, and their strength wasted away; then they once again fell under the power of the hunter and the hunter’s retinue.

Thus, the second herd of deer did not escape the domain of the hunter and the hunter’s retinue. You should understand that the second group of ascetics and brahmins was just like this.

“The third group of ascetics and brahmins then thought, ‘The first and second groups of ascetics and brahmins have all failed to escape the domain of Māra and Māra’s retinue. Let us now keep far away from Māra and Māra’s retinue and dwell in a place not far distant. We shall then partake of the offerings given in faith by the world without approaching them.

If we partake without approaching, we will not fall under the power of Māra and Māra’s retinue.’ Having thought thus, the third group of ascetics and brahmins kept far away from Māra and Māra’s retinue and dwelt in a place not far distant. They then partook of the offerings given in faith by the world without approaching them. Because they partook without approaching, they did not become proud and heedless; and because they did not become proud and heedless, they did not fall under the power of Māra and Māra’s retinue.

Yet they still clung to two views: the view of existence and the view of nonexistence. Because they clung to these two views, they too eventually fell under the power of Māra and Māra’s retinue. Thus, the third group of ascetics and brahmins also failed to escape the domain of Māra and Māra’s retinue.

“Suppose the third herd of deer then thought, ‘The first and second herds of deer have all failed to escape the domain of the hunter and the hunter’s retinue. Let us now keep far away from the hunter and the hunter’s retinue and dwell in a place not far distant. We shall then eat the hunter’s bait without approaching it.

If we eat without approaching, we will not become proud and heedless; and if we do not become proud and heedless, we will not fall under the power of the hunter and the hunter’s retinue.’ Having thought thus, the third herd of deer kept far away from the hunter and the hunter’s retinue and dwelt in a place not far distant. They then ate the hunter’s bait without approaching it. Because they ate without approaching, they did not become arrogant and heedless; and because they did not become arrogant and heedless, they did not fall under the power of the hunter and the hunter’s retinue.

The hunter and the hunter’s retinue thought, ‘This third herd of deer is extraordinarily clever! Indeed, they are very clever. Why is that?

They eat our bait, yet we cannot catch them. Let us now spread an encircling network of long nets. After spreading an encircling network of long nets, we will surely discover the dwelling place and paths of travel of this third herd of deer.’ Having thought thus, the hunter and the hunter’s retinue spread an encircling network of long nets and thereby discovered the dwelling place and paths of travel of the third herd of deer.

Thus, the third herd of deer also failed to escape the domain of the hunter and the hunter’s retinue. You should understand that their dwelling place is precisely the view of existence, and their paths of travel are precisely the view of nonexistence. You should understand that the third group of ascetics and brahmins was just like this.

“The fourth group of ascetics and brahmins then thought, ‘The first, second, and third groups of ascetics and brahmins have all failed to escape the domain of Māra and Māra’s retinue. Let us now dwell in a place that Māra and Māra’s retinue cannot reach. We shall then partake of the offerings given in faith by the world without approaching them.

If we partake without approaching, we will not become proud and heedless; and if we do not become proud and heedless, we will not fall under the power of Māra and Māra’s retinue.’ Having thought thus, the fourth group of ascetics and brahmins dwelt in a place that Māra and Māra’s retinue could not reach. They then partook of the offerings given in faith by the world without approaching them. Because they partook without approaching, they did not become proud and heedless; and because they did not become proud and heedless, they did not fall under the power of Māra and Māra’s retinue.

Thus, the fourth group of ascetics and brahmins escaped the domain of Māra and Māra’s retinue.

“Likewise, the fourth herd of deer then thought, ‘The first, second, and third herds of deer have all failed to escape the domain of the hunter and the hunter’s retinue. Let us now dwell in a place that the hunter and the hunter’s retinue cannot reach. We shall then eat the hunter’s bait without approaching it.

If we eat without approaching, we will not become proud and heedless; and if we do not become proud and heedless, we will not fall under the power of the hunter and the hunter’s retinue.’ Having thought thus, the fourth herd of deer dwelt in a place that the hunter and the hunter’s retinue could not reach. They then ate the hunter’s bait without approaching it. Because they ate without approaching, they did not become proud and heedless; and because they did not become proud and heedless, they did not fall under the power of the hunter and the hunter’s retinue.

The hunter and the hunter’s retinue then thought, ‘This fourth herd of deer is extraordinarily clever and cunning! Indeed, they are very clever and cunning. If we drive them away, we surely will not succeed, for the other deer will become frightened and flee in all directions.

Therefore, let us leave this fourth herd of deer alone.’ Having thought thus, the hunter and the hunter’s retinue left them alone. Thus, the fourth herd of deer escaped the domain of the hunter and the hunter’s retinue. You should understand that the fourth group of ascetics and brahmins was just like this.

“Bhikkhus, you should train in such a dwelling place and such paths of travel, so that Māra and Māra’s retinue cannot reach you.

“What is the place that Māra and Māra’s retinue cannot reach? Here, a bhikkhu, secluded from sensual desires and secluded from evil and unwholesome states, attains and dwells in the First Dhyāna, and so on, until he attains and dwells in the Fourth Dhyāna. This is the place that Māra and Māra’s retinue cannot reach.

“Furthermore, what is the place that Māra and Māra’s retinue cannot reach? Here, a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness. Likewise, he pervades the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and throughout all—with a mind accompanied by loving-kindness, free from enmity, resentment, anger, hostility, and harm, vast, exalted, immeasurable, and well cultivated, pervading the entire world, and thus he dwells.

He does likewise with compassion and sympathetic joy. He dwells pervading one direction with a mind accompanied by equanimity. Likewise, he pervades the second, third, and fourth directions, the four intermediate directions, above and below—everywhere and throughout all—with a mind accompanied by equanimity, free from enmity, resentment, wrath, anger, hostility, and harm, vast, exalted, immeasurable, and well cultivated, pervading the entire world, and thus he dwells.

This is called the place that Māra and Māra’s retinue cannot reach.”

"Furthermore, what is the place that Māra and Māra's retinue cannot reach? Here, a bhikkhu, having completely transcended all perceptions of form, and so forth, attains and dwells in the base of neither-perception-nor-non-perception. This is called the place that Māra and Māra's retinue cannot reach.

"Furthermore, what is the place that Māra and Māra's retinue cannot reach? Here, a bhikkhu, having completely transcended the base of neither-perception-nor-non-perception, enters the cessation of perception and feeling, personally realizes it, attains and dwells therein, and, seeing with wisdom, forever brings the taints to complete exhaustion. This is called the place that Māra and Māra's retinue cannot reach.

"Bhikkhus, such is the dwelling place and path of passage that Māra and Māra's retinue cannot reach. You should train yourselves thus."

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

Notes:

^[01] Chinese text, fascicle 47. Pāli parallel: M. 25. Nivāpa-suttaṃ.

^[02] Chinese: place free of affairs 無事處. Pāli: araññāyatana.

^[03] Chinese: the month after spring 春後月. Pāli: gimhānaṃ pacchime māse, in the last month of summer.

^[04] The five qualities of sensual pleasure 五欲功德. Pāli: pañca kāma-guṇā, the five qualities of sensual desire.

179. DISCOURSE TO THE CARPENTER PAÑCAKAṄGA^[1]

Thus have I heard.

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

At that time, early in the morning, the carpenter Pañcakaṅga^[02] departed from Śrāvastī and went toward the Buddha's dwelling to make offerings and pay homage. The carpenter Pañcakaṅga thought: "Even if I go to the Buddha's dwelling, the Blessed One and the bhikkhus will still be in quiet meditation. I shall therefore go to the park of the wanderers at the Single Sāla Tree of Queen Mallikā^[03]."

The carpenter Pañcakaṅga then stopped by the pleasure grounds near the rows of kiṇḍu-a-lê trees^[04] and proceeded to the park of the wanderers at the Single Sāla Tree of Queen Mallikā^[05].

At that time, in the park of the wanderers at the Single Sāla Tree of Queen Mallikā, there was a wanderer named the ascetic Uggāhamāna, son of Samaṇamaṇḍikā^[06]. He was the leader of that community, the teacher of many, esteemed by many, and presided over a large assembly of nearly five hundred wanderers. He was sitting amid a noisy, clamorous crowd, speaking loudly amid a din of voices, discussing all manner of animal talk^[07], such as talk about kings, thieves, warfare, food and drink, clothing and bedding, women, wives, girls, courtesans, worldly affairs, heterodox paths, and the sea. In this way, they had assembled to discuss all manner of animal talk.

The wanderer Uggāhamāna, son of Samaṇamaṇḍikā, saw the carpenter Pañcakaṅga approaching from afar and instructed his assembly to be silent, saying:

"Be silent and speak no more. Compose yourselves. The carpenter Pañcakaṅga, a disciple of the ascetic Gotama, is coming here. Among the ascetic Gotama's lay disciples in Śrāvastī, none surpasses the carpenter Pañcakaṅga. Why is this? Because he delights in silence and praises silence. If he sees this assembly sitting silently, he may come to visit us."

Then, after the wanderer Uggāhamāna, son of Samaṇamaṇḍikā, had instructed the assembly to be silent, he himself also remained silent.

The carpenter Pañcakaṅga then approached the wanderer Uggāhamāna, son of Samaṇamaṇḍikā. They exchanged greetings, and he sat down to one side. The wanderer Uggāhamāna, son of Samaṇamaṇḍikā, said:

"Carpenter^[08], when a person possesses four qualities, I maintain that he has accomplished what is wholesome, has accomplished the supreme good, is an unsurpassed person, has attained the highest meaning, and is an upright ascetic. What are the four? His body performs no evil karma, his mouth speaks no evil, he does not sustain his life through wrong livelihood, and he entertains no evil thoughts. Carpenter, when a person possesses these four qualities, I maintain that he has accomplished what is wholesome, has accomplished the supreme good, is an unsurpassed person, has attained the highest meaning, and is an upright ascetic."

Having heard what the wanderer Uggāhamāna, son of Samaṇamaṇḍikā, said, the carpenter Pañcakaṅga neither approved nor disapproved. He rose from his seat and departed, thinking: "Concerning such a statement, I must personally go to the Blessed One and ask him its meaning." He then went to the Buddha, bowed his head in homage at the Buddha's feet, sat down to one side, and related in full to the Buddha his discussion with the wanderer Uggāhamāna, son of Samaṇamaṇḍikā.

After hearing this, the Blessed One said:

"Carpenter, according to what the wanderer Uggāhamāna, son of Samaṇamaṇḍikā, has said, if it were truly so, then a newborn infant, tender and frail, lying on its back asleep, would also have accomplished what is wholesome, accomplished the supreme good, become an unsurpassed person, attained the highest meaning, and become an upright ascetic. Carpenter, a newborn infant does not even have a conception of the body, much less perform evil bodily karma.

It can only move its body. Carpenter, a newborn infant does not even have a conception of speech, much less speak evil. It only knows how to cry.

Carpenter, a newborn infant does not even have a conception of thought, much less entertain evil thoughts; it only knows how to babble^[09]. Carpenter, a newborn infant does not even have a conception of livelihood, much less sustain itself through wrong livelihood; it thinks only of its mother's milk. Carpenter, according to what the wanderer Uggāhamāna, son of Samaṇamaṇḍikā, has said, a newborn infant would thus also have accomplished what is wholesome, accomplished the supreme good, become an unsurpassed person, attained the highest meaning, and become an upright ascetic.

"Carpenter, when a person possesses four qualities, I maintain that he has accomplished what is wholesome and accomplished the supreme good, but he is not an unsurpassed person, cannot attain the highest meaning, and is not an upright ascetic.

"What are the four? His body performs no evil karma, his mouth speaks no evil, he does not sustain his life through wrong livelihood, and he entertains no evil thoughts. Carpenter, when a person possesses these four qualities, I maintain that he has accomplished what is wholesome and accomplished the supreme good, but he is not an unsurpassed person, cannot attain the highest meaning, and is not an upright ascetic.

"Carpenter, bodily karma and verbal karma—I maintain that these constitute moral discipline.

"Carpenter, thought—I maintain that this is a mental factor accompanying the mind.

"Carpenter, I say that unwholesome moral discipline should be understood. From what does unwholesome moral discipline arise? This should be understood. Where is unwholesome moral discipline eliminated without remainder, destroyed without remainder? This should be understood. How does a noble disciple eliminate unwholesome moral discipline? This should be understood.

"Carpenter, I say that wholesome moral discipline should be understood. From what does wholesome moral discipline arise? This should be understood. Where is wholesome moral discipline brought to cessation without remainder, destroyed without remainder? This should be understood. How does a noble disciple eliminate wholesome moral discipline? This should be understood.

"Carpenter, I say that unwholesome thought should be understood. From what does unwholesome thought arise? This should be understood. Where is unwholesome thought eliminated without remainder, destroyed without remainder? This should be understood. How does a noble disciple eliminate unwholesome thought? This should be understood.

"Carpenter, I say that wholesome thought should be understood. From what does wholesome thought arise? This should be understood. Where is wholesome thought eliminated without remainder, destroyed without remainder? This should be understood. How do the noble ones eliminate wholesome thought? This should be understood.

"Carpenter, what is called unwholesome moral discipline?

"Unwholesome bodily conduct and unwholesome verbal and mental conduct: this is called unwholesome moral discipline."

“Householder, from where do these unwholesome qualities arise? I say that their source should be understood as the mind. What is meant by the mind? If the mind possesses desire, ill will, and delusion, it should be understood that unwholesome qualities arise from this mind.

“Householder, where are unwholesome qualities eradicated without remainder and destroyed without remainder? A learned noble disciple abandons unwholesome bodily action and cultivates wholesome bodily action; abandons unwholesome verbal and mental action and cultivates wholesome verbal and mental action. Here unwholesome qualities are eradicated without remainder and destroyed without remainder.

“Householder, how does a noble disciple eradicate unwholesome qualities? A learned noble disciple contemplates the body in the body internally, and likewise contemplates feelings, mind, and dharmas as dharmas. In this way, the noble disciple eradicates unwholesome qualities.

“Householder, what are called wholesome qualities? Wholesome bodily conduct and wholesome verbal and mental conduct are called wholesome qualities.

“Householder, from where do these wholesome qualities arise? I say that their source should be understood as the mind. What is meant by the mind? If the mind is free from desire, ill will, and delusion, it should be understood that wholesome qualities arise from this mind.

“Householder, where are wholesome qualities eradicated without remainder and destroyed without remainder? If a learned noble disciple observes the precepts without attachment to the precepts, here wholesome qualities are eradicated without remainder and destroyed without remainder.

“Householder, how does a noble disciple eradicate wholesome qualities? A learned noble disciple contemplates the body in the body internally, and likewise contemplates feelings, mind, and dharmas as dharmas. In this way, the noble disciple eradicates wholesome qualities.

“Householder, what are called unwholesome thoughts? Thoughts of sensual desire, thoughts of ill will, and thoughts of harming are called unwholesome thoughts.

“Householder, from where do these unwholesome thoughts arise? I say that their source should be understood as perception. What is meant by perception? I say that the modes of perception are of many kinds, manifold, and innumerable: perceptions of sensual desire, perceptions of ill will, and perceptions of harming.

“Householder, because beings have perceptions belonging to the realm of sensual desire,^[10] there arise in them unwholesome thoughts corresponding to the realm of sensual desire. When such a perception exists, then, with that perception as their cause, unwholesome thoughts corresponding to the realm of sensual desire arise.

“Householder, because beings have perceptions belonging to the realms of ill will and harming, there arise in them unwholesome thoughts corresponding to the realms of ill will and harming. When such a perception exists, then, with that perception as their cause, unwholesome thoughts corresponding to the realms of ill will and harming arise. Thus, unwholesome thoughts arise from these perceptions.

“Householder, where are unwholesome thoughts eradicated without remainder and destroyed without remainder? A learned noble disciple, secluded from sensual desire and secluded from evil and unwholesome dharmas, with initial and sustained thought, and with joy and bliss born of seclusion, attains and dwells in the First Dhyana. Here unwholesome thoughts are eradicated without remainder and destroyed without remainder.

“Householder, how does a noble disciple eradicate unwholesome thoughts? A learned noble disciple contemplates the body in the body internally, and likewise contemplates feelings, mind, and dharmas as dharmas. In this way, the noble disciple eradicates unwholesome thoughts.

“Householder, what are called wholesome thoughts? Thoughts of renunciation, thoughts free from ill will, and thoughts of harmlessness^[11] are called wholesome thoughts.

“Householder, from where do these thoughts arise? I say that their source should be understood as perception. What is meant by perception? I say that the modes of perception are of many kinds, manifold, and innumerable: perceptions of renunciation, perceptions free from ill will, and perceptions of harmlessness.

“Householder, because beings have perceptions belonging to the realm of renunciation, there arise in them wholesome thoughts corresponding to the realm of renunciation. When such a perception exists, then, with that perception as their cause, wholesome thoughts corresponding to the realm of renunciation arise.

“Householder, because beings have perceptions belonging to the realms free from ill will and harming, there arise in them wholesome thoughts corresponding to the realms free from ill will and harming. When such a perception exists, then, with that perception as their cause, wholesome thoughts corresponding to the realms free from ill will and harming arise. Thus, wholesome thoughts arise from these perceptions.

“Householder, where are wholesome thoughts eradicated without remainder and destroyed without remainder? A learned noble disciple, with the cessation of pleasure and pain and the prior disappearance of joy and sorrow, neither painful nor pleasant, with equanimity and mindfulness purified, attains and dwells in the Fourth Dhyana. Here wholesome thoughts are eradicated without remainder and destroyed without remainder.

“Householder, how does a noble disciple eradicate wholesome thoughts? A learned noble disciple contemplates the body in the body internally, and likewise contemplates feelings, mind, and dharmas as dharmas. In this way, the noble disciple eradicates wholesome thoughts.

“Householder, if a learned noble disciple, through wisdom and contemplation, knows unwholesome qualities as they truly are; knows as it truly is from where unwholesome qualities arise; and knows as it truly is that these unwholesome qualities have been eradicated without remainder and destroyed without remainder, then by thus knowing as it truly is through wisdom and contemplation, the noble disciple has eradicated unwholesome qualities.

“Through wisdom and contemplation, he knows wholesome qualities as they truly are; knows as it truly is from where wholesome qualities arise; and knows as it truly is that these wholesome qualities have been eradicated without remainder and destroyed without remainder. By thus knowing as it truly is through wisdom and contemplation, the noble disciple has eradicated wholesome qualities.

“Through wisdom and contemplation, he knows unwholesome thoughts as they truly are; knows as it truly is from where unwholesome thoughts arise; and knows as it truly is that these unwholesome thoughts have been eradicated without remainder and destroyed without remainder. By thus knowing as it truly is through wisdom and contemplation, the noble disciple has eradicated unwholesome thoughts.

“Through wisdom and contemplation, he knows wholesome thoughts as they truly are; knows as it truly is from where wholesome thoughts arise; and knows as it truly is that these wholesome thoughts have been eradicated without remainder and destroyed without remainder. By thus knowing as it truly is through wisdom and contemplation, the noble disciple has eradicated wholesome thoughts.

“Why is this? Because right view gives rise to right intention;^[12] right intention gives rise to right speech; right speech gives rise to right action; right action gives rise to right livelihood; right livelihood gives rise to right effort;^[13] right effort gives rise to right mindfulness; and right mindfulness gives rise to right concentration. Once the noble disciple has thus concentrated the mind, he is liberated from all lust, anger, and delusion.

“Householder, once the noble disciple’s mind has thus been rightly liberated, he knows as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ This is called a trainee who has attained the path of vision and is endowed with eight factors,^[14] while the arhat whose taints have been exhausted is endowed with ten factors.^[15]

“Householder, what is called a trainee who has attained the path of vision and is endowed with eight factors? It is a trainee’s right view through to right concentration. This is called a trainee who has attained the path of vision and is endowed with eight factors.

“What is called an arhat whose taints have been exhausted and who is endowed with ten factors? It is an adept’s right view through to an adept’s right knowledge.^[16] This is called an arhat whose taints have been exhausted and who is endowed with ten factors.”

“Householder, if a person possesses ten factors, I declare that person to be accomplished in goodness, foremost in goodness, a supreme person who has realized the ultimate meaning, an upright ascetic.”

Thus spoke the Buddha. After the Five-Limbed Householder and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.78, Samaṇamaṇḍikā-sutta.

^[02] Five-Limbed Householder 五 支 物 主, Pāli: Pañcakaṅga Thapati, a carpenter.

^[03] Garden of the adherents of other teachings at Ekaśāla Mallikā 一 娑 邏 未 利 異 學 園; Pāli: yena samayappavādo tindukāciro ekasālako Mallikāya ārāmo tena…, he went to Mallikā’s garden, where the Ekasālaka assembly hall was surrounded by rows of tinduka trees (see note 5 below).

^[04] Cân-đầu-a-lê 巾 頭 阿 梨; see note 5 below.

^[05] Mallikārāma was a pleasure grove in the city of Sāvatthi belonging to Queen Mallikā (Lady Mạt-lị). At first there was only a single building there, but the non-Buddhist wanderer Poṭṭhapāda later erected several more; it was therefore called Ekasālaka (Chinese: Nhất sa-la). Because it had a fence of Tinduka trees (scientific name: Diospyros embryopteris), it was also called Tindukācirā (Chinese: cân-đầu-a-lê). The garden was also called Samayappavālaka, an assembly hall for debating questions of right and wrong.

^[06] The ascetic Văn-kì Tử 娑 門 文 祁 子. Pāli: Samaṇamaṇḍikāputta, the son of Samaṇamaṇḍikā, whose actual name was Uggāhamāna.

^[07] Animal talk 畜 生 論. Pāli: tiracchāna-kathā, idle, profitless discussion. The following passage lists the subjects called animal talk.

^[08] Householder 物 主. Pāli: Thapati, a carpenter.

^[09] In the Chinese version, the order of livelihood and mindfulness has been confused.

^[10] Perception of the realm of sensual desire; here this refers not merely to a sphere of existence or realm but to a class of elements. This discourse mentions three unwholesome elements: the element of sensual desire, the element of ill will, and the element of harming (Pāli: tisso akusala-dhātuyo, kāma-dhātu, vyāpāda-dhātu, vihiṃsā-dhātu). See the Dharmaskandha 11 (No. 1537, Taishō 26, p. 503c).

^[11] The three wholesome elements. See note 10 above.

^[12] Right resolve, that is, right intention.

^[13] Right means, that is, right effort.

^[14] Chinese: the trainee’s track of vision 學 見 跡, referring to the stage of the path of vision attained by those in higher training. See also the note below.

^[15] Those in higher training at the stage of the path of vision cultivate and accomplish the eight factors of the Noble Path in order to perceive the truth of the Four Noble Truths. An arhat whose defilements have been exhausted accomplishes the ten factors of one beyond training. See the Vibhāṣā 92 (No. 1545, Taishō 27, p. 479a ff.).

^[16] The eight factors of the Noble Path belonging to one beyond training, with the ninth being the right liberation of one beyond training and the tenth the right knowledge of one beyond training (see the explanation in Saṅgītiparyāya 20, Taishō 26, p. 452c).

180. THE DISCOURSE TO GOTAMĪ^[1]

Thus have I heard:

At one time the Buddha was traveling among the Śākyas and was staying at Kapilavastu in the Nigrodha Grove^[02].

At that time Mahāpajāpatī Gotamī^[03] brought a new gold-colored robe woven with gold thread to the Buddha. Bowing her head at the Buddha’s feet, she sat to one side and said:

“Blessed One, I myself cut and sewed this new gold-colored robe woven with gold thread for the Blessed One. May the Blessed One, out of compassion for me, accept it.”

The Blessed One said:

“Gotamī, offer this robe to the community of bhikkhus. By offering it to the community of bhikkhus, you will have made an offering to me as well as to the great assembly.”

A second and then a third time, the Great Progenitress^[04] Gotamī still said:

“Blessed One, I myself cut and sewed this new gold-colored robe woven with gold thread for the Blessed One. May the Blessed One, out of compassion for me, accept it.”

A second and then a third time, the Blessed One still replied:

“Gotamī, offer this robe to the community of bhikkhus. By offering it to the community of bhikkhus, you will have made an offering to me as well as to the great assembly.”

At that time Venerable Ānanda was standing behind the Blessed One, holding a fan and attending upon the Buddha. He then said:

“Blessed One, the Great Progenitress Gotamī has greatly benefited the Blessed One, for she nourished and raised the Blessed One after his mother passed away.”

The Blessed One said:

“Ānanda, it is indeed so. Ānanda, it is indeed so. The Great Progenitress Gotamī has greatly benefited me, for she nourished and raised me after my mother passed away. Yet, Ānanda, I too have greatly benefited the Great Progenitress Gotamī.

Why is this? Because of me, the Great Progenitress Gotamī has taken refuge in the Buddha, the Dharma, and the community of bhikkhus; she has no doubt regarding the Three Precious Ones or suffering, its arising, its cessation, and the path; she has accomplished faith, morality, extensive learning, generosity, and wisdom; she has renounced and abandoned the karma of killing, taking what is not given, sexual misconduct, and false speech; and she has renounced and abandoned the karma of drinking intoxicants. Ānanda, if through another person someone takes refuge in the Buddha, the Dharma, and the community of bhikkhus; has no doubt regarding the Three Precious Ones or suffering, its arising, its cessation, and the path; accomplishes faith, morality, extensive learning, generosity, and wisdom;

renounces and abandons the karma of killing, taking what is not given, sexual misconduct, and false speech; and renounces and abandons the karma of drinking intoxicants, then even if throughout the whole of one’s life that person were to repay the other with food and drink, clothing and blankets, beds and seats, medicines, and every kind of requisite for living, one would still be unable to repay that kindness.

“Furthermore, Ānanda, there are seven kinds of gifts to the Sangha and ten kinds of gifts made separately to individuals that will bring great merit, great fruit, great virtue, and vast recompense.

“Ānanda, what are the seven kinds of gifts to the Sangha that will bring great merit, great fruit, great virtue, and vast recompense?

“When the Buddha is still present in the world, a faithful son or daughter of good family gives to the Buddha, with the Buddha at the head, and to the community of bhikkhus. This is called the first kind of gift to the Sangha that will bring great merit, great fruit, great virtue, and vast recompense.

“Not long after the Blessed One has entered nirvana, a faithful son or daughter of good family gives to both communities, giving to the community of bhikkhus and to the community of bhikkhunīs; enters a bhikkhu monastery and says to the community, ‘May the community here appoint a number of bhikkhus so that we may make offerings to them’; and enters a bhikkhunī monastery and says to the community, ‘May the community here appoint a number of bhikkhunīs so that we may make offerings to them.’ This is called the fifth kind of gift to the Sangha, which will bring great merit, great fruit, great virtue, and vast recompense.”

"Ānanda, in the future there will be nominal bhikkhus^[06] who don the kāṣāya robe but are not diligent. Although such a bhikkhu is neither diligent nor energetic, he will still receive offerings because he is within the Sangha, in connection with the Sangha, on behalf of the Sangha, and by virtue of the Sangha. I say that at that time the donor will obtain immeasurable merit that cannot be counted or reckoned, and will gain goodness and happiness.

How much more so when giving to a bhikkhu accomplished in active practice^[07], accomplished in the practice of elimination^[08], accomplished in both active practice and the practice of elimination, accomplished in uprightness, accomplished in gentleness, accomplished in both uprightness and gentleness, accomplished in patience, accomplished in joy, accomplished in both patience and joy, accomplished in concordance, accomplished in knowledge of the sutras, accomplished in both concordance and knowledge of the sutras, accomplished in deportment, accomplished in conduct while coming and going^[09], accomplished in both deportment and conduct while coming and going^[10], accomplished in faith, accomplished in morality, accomplished in extensive learning, accomplished in generosity,

accomplished in wisdom, or accomplished in faith, morality, extensive learning, generosity, and wisdom together.

This is called the seventh kind of offering to the Sangha, which brings great merit, great fruit, great virtue, and vast recompense.

"These are called the seven kinds of offerings to the Sangha, which bring great merit, great fruit, great virtue, and vast recompense.

"Ānanda, what are the fourteen kinds of individual offerings that bring great merit, great fruit, great virtue, and vast recompense?

"A faithful good man or good woman gives to the Tathagata, gives to a pratyekabuddha, gives to an arhat, gives to one progressing toward arhatship, gives to a non-returner, gives to one progressing toward non-returning, gives to a once-returner, gives to one progressing toward once-returning, gives to a stream-enterer, gives to one progressing toward stream-entry, gives to a non-Buddhist seer who is free from sensual desire, gives to a diligent person, gives to a person who is not diligent, or gives to an animal.

"Ānanda, giving to an animal yields merit a hundredfold.

"Giving to a person who is not diligent yields merit a thousandfold.

"Giving to a diligent person yields merit a hundred thousandfold.

"Giving to a non-Buddhist seer who is free from sensual desire yields merit a hundred thousand koṭis-fold.

"Giving to one progressing toward stream-entry yields immeasurable merit.

"Giving to one who has attained stream-entry yields immeasurable merit.

"Giving to one progressing toward once-returning yields immeasurable merit.

"Giving to one who has attained once-returning yields immeasurable merit.

"Giving to one progressing toward non-returning yields immeasurable merit.

"Giving to one who has attained non-returning yields immeasurable merit.

"Giving to one progressing toward arhatship yields immeasurable merit.

"Giving to one who has attained arhatship yields immeasurable merit.

"How much more so when giving to the Tathagata, the Unattached One, the Perfectly Enlightened One.

"These are the fourteen kinds of individual offerings, which bring great merit, great fruit, great virtue, and vast recompense.

"Furthermore, Ānanda, there are four kinds of offerings, of which only three are purified.

"What are the four? There is an offering purified by the donor, but not by the recipient. There is an offering purified by the recipient, but not by the donor. There is an offering purified neither by the donor nor by the recipient. There is an offering purified by the donor and also by the recipient.

"Ānanda, what is an offering purified by the donor, but not by the recipient? The donor is diligent, cultivates the wondrous Dharma, sees that there is a future life, and sees that there is karmic recompense.^[11] Because he sees in this way, he speaks in this way, saying, ‘There is giving, and there is recompense for giving.’ The recipient, however, is not diligent, cultivates unwholesome teachings, does not see that there is a future life, and does not see that there is karmic recompense. Because he sees in this way, he speaks in this way, saying, ‘There is no giving, and there is no recompense for giving.’ This is called an offering purified by the donor, but not by the recipient.

"Ānanda, what is an offering purified by the recipient, but not by the donor? The donor is not diligent, cultivates unwholesome teachings, does not see that there is a future life, and does not see that there is karmic recompense. Because he sees in this way, he speaks in this way, saying, ‘There is no giving, and there is no recompense for giving.’ The recipient, however, is diligent, cultivates the wondrous Dharma, sees that there is a future life, and sees that there is karmic recompense. Because he sees in this way, he speaks in this way, saying, ‘There is giving, and there is recompense for giving.’ This is called an offering purified by the recipient, but not by the donor.

"Ānanda, what is an offering purified neither by the donor nor by the recipient? The donor is not diligent, cultivates unwholesome teachings, does not see that there is a future life, and does not see that there is karmic recompense. Because he sees in this way, he speaks in this way, saying, ‘There is no giving, and there is no recompense for giving.’ The recipient is likewise not diligent, cultivates unwholesome teachings, does not see that there is a future life, and does not see that there is karmic recompense. Because he sees in this way, he speaks in this way, saying, ‘There is no giving, and there is no recompense for giving.’ This is called an offering purified neither by the donor nor by the recipient.

"Ānanda, what is an offering purified by the donor and also by the recipient? The donor is diligent, cultivates the wondrous Dharma, sees that there is a future life, and sees that there is karmic recompense. Because he sees in this way, he speaks in this way, saying, ‘There is giving, and there is recompense for giving.’ The recipient is likewise diligent, cultivates the wondrous Dharma, sees that there is a future life, and sees that there is karmic recompense. Because he sees in this way, he speaks in this way, saying, ‘There is giving, and there is recompense for giving.’ This is called an offering purified by the donor and also by the recipient."

At that time, the Blessed One spoke these verses:

A diligent person gives to one who is not diligent;

Giving in accordance with the Dharma, his mind rejoices.

Because he believes in karma and its recompense,

In this kind of giving, the donor is purified.

One who is not diligent gives to one who is diligent;

Not in accordance with the Dharma, his mind does not rejoice.

Because he does not believe in karma and its recompense,

In this kind of giving, the recipient is purified.

An indolent person gives to one who is not diligent;

Not in accordance with the Dharma, his mind does not rejoice.

Because he does not believe in karma and its recompense,

This kind of giving does not attain vast recompense.

A diligent person gives to one who is diligent;

It accords with the Dharma, and his mind rejoices.

Because he believes in karma and its recompense,

This kind of giving attains vast recompense.

Slaves and those stricken by poverty

Joyfully make gifts by their own hands.

Because they believe in karma and its recompense,

Such giving is praised by devas and humans.

Skillfully guarding both body and speech,

One extends a hand to beg in accordance with the true Dharma.

One free from desire gives to one free from desire:

That indeed is the foremost gift of wealth.

Thus spoke the Buddha. After hearing what the Buddha had taught, Venerable Ānanda and the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to the Pāli M.142, Dakkhiṇāvibhaṅga-sutta. The separate Chinese translation is No. 84, the Sutra Spoken by the Buddha on the Analysis of Giving, translated by Shi Hu in the Song dynasty.

^[02] Thích-ki-sấu, Ca-bệ-la-vệ, Ni-câu-loại thọ viên 釋 羈 瘦, 加 鞞 羅 衛, 尼 拘 顃 樹 園. Pāli: Sakkesu viharati Kapilavatthusmiṃ nigrodhārāme, dwelling among the Sakyans, in the Nigrodha monastery (park) at Kapilavatthu.

^[03] Ma-ha Bá-la-xà-bát-đề Cù-đàm-di 摩 訶 簸 邏 闍 鉢 提 瞿 曇 彌. Commonly read according to its phonetic transcription as Ma-ha Ba-xà-ba-đề and translated as Đại Ái Đạo; in the passage below it is translated as Đại Sanh Chủ. See Sutra 116. Pāli: Mahā-Pajāpati Gotamī.

^[04] Mahāpajāpatī 大 生 主; see the note above.

^[05] Faithful sons and daughters of good family.

^[06] Those who possess lineage merely in name: this indicates bhikkhus who have only the designation, but not the actual substance (?). Pāli: Gotrabhuno.

^[07] Namely, the four modes of practice: intolerant, tolerant, self-controlled, and peaceful. The Buddha’s disciples practice the latter three. Compare Pāli, D. 33, Saṅgīti-suttanta: catasso paṭipadā: akkhamā paṭipadā (intolerant), khamā paṭipadā (patient), damā paṭipadā (self-controlled), samā paṭipadā (peaceful).

^[08] Sphere of removal: in Sutra 215, the eight spheres of mastery are called the eight spheres of removal, but here “sphere of removal” may refer to the four modes of progress (see Sutra No. 215 below).

^[09] The practice in which one journeys and wanders: compare Dharmaskandha 3 (No. 1537, Taishō 26, p. 463b), where it is called conformity with the Dharma, namely, the eight factors of the Noble Path. The Buddha’s disciples journey, wander, and practice in accordance with it.

^[10] Of the ten accomplishments above, apart from the accomplishments of gentleness, patience, and joy, the remainder may be compared with the virtues for which the precious Sangha is commonly praised. According to the wording of the Saṅgītiparyāya and Dharmaskandha, these are: “Endowed with excellent conduct, upright conduct, practice of the Dharma in accordance with the Dharma, harmonious and respectful conduct, and conduct in accordance with the Dharma.”

^[11] A view from which a result will come; see the Saṅgītiparyāya (No. 1536, Taishō 26, p. 402): a view having a basis and a view having a result.

181. THE SUTRA ON MANY ELEMENTS^[1]

Thus have I heard:

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

At that time, the Venerable Ānanda was alone in a quiet chamber, sitting calmly in meditation, when this thought arose in his mind: “Whoever experiences fear—all such fear arises from ignorance, not from wisdom. Whoever encounters calamity, sorrow, and distress—all such things arise from ignorance, not from wisdom^[02].”

Then, in the late afternoon, the Venerable Ānanda rose from his meditation and went to the Buddha. Bowing his head at the Buddha’s feet, he stood to one side and said:

“Blessed One, today, while I was alone in a quiet chamber, sitting calmly in meditation, this thought arose in my mind: ‘Whoever experiences fear—all such fear arises from ignorance, not from wisdom. Whoever encounters calamity, sorrow, and distress—all such things arise from ignorance, not from wisdom.’”

The Blessed One said:

“So it is, Ānanda. Whoever experiences fear—all such fear arises from ignorance, not from wisdom. Whoever encounters calamity, sorrow, and distress—all such things arise from ignorance, not from wisdom.

“Ānanda, it is just as a fire arising among reeds and grass may burn even towers, palaces, and halls. Ānanda, so too, whoever experiences fear—all such fear arises from ignorance, not from wisdom. Whoever encounters calamity, sorrow, and distress—all such things arise from ignorance, not from wisdom.

“Ānanda, in the past, whoever experienced fear—all such fear arose from ignorance, not from wisdom. Whoever encountered calamity, sorrow, and distress—all such things arose from ignorance, not from wisdom.

“Ānanda, in the future, whoever experiences fear—all such fear will arise from ignorance, not from wisdom. Whoever encounters calamity, sorrow, and distress—all such things will arise from ignorance, not from wisdom.

“Ānanda, in the present, whoever experiences fear—all such fear arises from ignorance, not from wisdom. Whoever encounters calamity, sorrow, and distress—all such things arise from ignorance, not from wisdom. Ānanda, this is called: ignorance is attended by fear, while wisdom is free from fear; ignorance is attended by stumbling, calamity, sorrow, and distress, while wisdom is free from calamity, sorrow, and distress.

“Ānanda, all fear, calamity, sorrow, and distress may be found in ignorance, not in wisdom.”

At that time, the Venerable Ānanda became sorrowful and wept, tears streaming from his eyes. With palms joined toward the Buddha, he said:

“Blessed One, in what way is a bhikkhu ignorant rather than wise^[03]?”

The Blessed One replied:

“Ānanda, if a bhikkhu does not understand the elements, does not understand the bases, does not understand dependent conditions, and does not understand what is possible and what is impossible^[04], then, Ānanda, such a bhikkhu is ignorant rather than wise.”

The Venerable Ānanda said:

“Blessed One, such a bhikkhu is ignorant rather than wise. But, Blessed One, in what way is a bhikkhu wise rather than ignorant?”

The Blessed One replied:

“Ānanda, if a bhikkhu understands the elements, understands the bases, understands dependent conditions, and understands what is possible and what is impossible, then, Ānanda, such a bhikkhu is wise rather than ignorant.”

The Venerable Ānanda said:

“Blessed One, such a bhikkhu is wise rather than ignorant. But, Blessed One, in what way does a bhikkhu understand the elements?”

The Blessed One said:

“Ānanda, a bhikkhu sees and knows as they truly are the eighteen elements: the eye element, form element, and eye-consciousness element; the ear element, sound element, and ear-consciousness element; the nose element, odor element, and nose-consciousness element; the tongue element, flavor element, and tongue-consciousness element; the body element, tangible-object element, and body-consciousness element; the mind element, mental-object element, and mind-consciousness element. Ānanda, he sees and knows as they truly are these eighteen elements.

“Furthermore, Ānanda, he sees and knows as they truly are the six elements: the earth element, water element, fire element, wind element, space element, and consciousness element. Ānanda, he sees and knows as they truly are these six elements.

“Furthermore, Ānanda, he sees and knows as they truly are the six elements: the element of sensual desire, the element of ill will, the element of harming, the element of freedom from sensual desire, the element of non-ill will, and the element of harmlessness. Ānanda, he sees and knows as they truly are these six elements.

“Furthermore, Ānanda, he sees and knows as they truly are the six elements: the element of pleasure, the element of pain, the element of joy, the element of sorrow, the element of equanimity, and the element of ignorance. Ānanda, he sees and knows as they truly are these six elements.

“Furthermore, Ānanda, he sees and knows as they truly are the four elements: the element of feeling, the element of perception, the element of volitional formations, and the element of consciousness. Ānanda, he sees and knows as they truly are these four elements.

“Furthermore, Ānanda, he sees and knows as they truly are the three elements: the desire-realm element, the form-realm element, and the formless-realm element. Ānanda, he sees and knows as they truly are these three elements.

“Furthermore, Ānanda, he sees and knows as they truly are the three elements: the form element, the formless element, and the cessation element. Ānanda, he sees and knows as they truly are these three elements.

“Furthermore, Ānanda, he sees and knows as they truly are the three elements: the past element, the future element, and the present element. Ānanda, he sees and knows as they truly are these three elements.

“Furthermore, Ānanda, he sees and knows as they truly are the three elements: the sublime element, the non-sublime element, and the intermediate element. Ānanda, he sees and knows as they truly are these three elements.

“Furthermore, Ānanda, he sees and knows as they truly are the three elements: the wholesome element, the unwholesome element, and the indeterminate element. Ānanda, he sees and knows as they truly are these three elements.

“Furthermore, Ānanda, he sees and knows as they truly are the three elements: the element of one in training, the element of one beyond training, and the element of one who is neither in training nor beyond training. Ānanda, he sees and knows as they truly are these three elements.

“Furthermore, Ānanda, he sees and knows as they truly are the two elements: the element with outflows and the element without outflows. Ānanda, he sees and knows as they truly are these two elements.

“Furthermore, Ānanda, he sees and knows as they truly are the conditioned element and the unconditioned element. Ānanda, he sees and knows as they truly are these two elements.

“Ānanda, he sees and knows as they truly are these sixty-two elements. Ānanda, it is in this way that a bhikkhu sees and knows the elements as they truly are.”

The Venerable Ānanda said:

“Blessed One, it is in this way that a bhikkhu understands the elements. But, Blessed One, in what way does a bhikkhu understand the bases?”

The Blessed One replied:

“If a bhikkhu sees and knows as they truly are the twelve ayatanas: the eye ayatana, form ayatana, ear ayatana, sound ayatana, nose ayatana, odor ayatana, tongue ayatana, taste ayatana, body ayatana, tangible-object ayatana, mind ayatana, and dharma ayatana—Ananda, he sees and knows these twelve ayatanas as they truly are. Ananda, it is in this way that a bhikkhu knows the ayatanas.”

Venerable Ananda said:

“A bhikkhu knows the ayatanas in this way. But, Blessed One, how does a bhikkhu know dependent causation^[05]?”

The Blessed One replied:

“If a bhikkhu sees and knows as they truly are dependent causation and the phenomena arising through dependent causation, thus: ‘When this exists, that exists; when this does not exist, that does not exist. When this arises, that arises; because this ceases, that ceases.’ That is, with ignorance as condition, formations arise..., and so on, until with birth as condition, aging and death arise. If ignorance ceases, formations cease, and so on, until with the cessation of birth, aging and death cease. Ananda, it is in this way that a bhikkhu knows dependent causation.”

Venerable Ananda said:

“Blessed One, a bhikkhu knows dependent causation in this way. But, Blessed One, how does a bhikkhu know what is possible and what is impossible^[06]?”

The Blessed One replied:

“If a bhikkhu sees and knows as they truly are that what is possible is possible and what is impossible is impossible: Ananda, that two Wheel-Turning Kings should rule in the world at the same time is utterly impossible. That one Wheel-Turning King should rule in the world is possible.

“Ananda, that two Tathagatas should appear in the world at the same time is utterly impossible. That one Tathagata should appear in this world is possible.

“Ananda, that a person who has seen the truth^[07] should deliberately kill his father or mother, kill an arhat, cause a schism in the noble Sangha, harbor malice toward the Buddha, or shed the blood of a Tathagata is utterly impossible. That an ordinary person should deliberately kill his father or mother, kill an arhat, cause a schism in the noble Sangha, harbor malice toward the Buddha, or shed the blood of a Tathagata is possible.

“Ananda, that a person who has seen the truth should deliberately violate the precepts, renounce the precepts, and abandon the path is utterly impossible. That an ordinary person should deliberately violate the precepts, renounce the precepts, and abandon the path is possible.

“That a person who has seen the truth should forsake this inner path, revere an external path, and seek a field of merit therein is utterly impossible. That an ordinary person should forsake this inner path, revere an external path, and seek a field of merit therein is possible.

“Ananda, that a person who has seen the truth should follow other ascetics and brahmins and say, ‘You see what ought to be seen and know what ought to be known,’ is utterly impossible. That an ordinary person should follow other ascetics and brahmins and say, ‘You see what ought to be seen and know what ought to be known,’ is possible.

“Ananda, that a person who has seen the truth should still believe in divination and inquire into good and ill fortune is utterly impossible. That an ordinary person should believe in divination and inquire into good and ill fortune is possible.

“Ananda, that a person who has seen the truth should follow other ascetics and brahmins who practice divination and inquire into good and ill fortune is utterly impossible. That an ordinary person should follow other ascetics and brahmins who practice divination and inquire into good and ill fortune is possible.

“Ananda, that a person who has seen the truth, upon experiencing extreme hardship, great suffering, grievous suffering—unlovely, unpleasant, unthinkable, unbearable even to the point of death—should forsake this inner path and seek help from an external path, perhaps asking an ascetic or brahmin who recites one phrase, two phrases, three phrases, four phrases, many phrases, or hundreds of thousands of phrases, ‘Please relieve me of this suffering,’ thereby seeking suffering, accumulating the causes of suffering, and being led to suffering while claiming to end suffering, is utterly impossible.

That an ordinary person should forsake this inner path and seek help from an external path, perhaps asking an ascetic or brahmin who recites a mantra of one phrase, two phrases, three phrases, four phrases, many phrases, or hundreds of thousands of phrases, ‘Please relieve me of this suffering,’ thereby seeking suffering, accumulating the causes of suffering, and being led to suffering while claiming to end suffering, is possible.

“Ananda, that a person who has seen the truth should undergo an eighth rebirth is utterly impossible. That an ordinary person should undergo an eighth rebirth is possible.

“Ananda, that anyone who engages in evil bodily, verbal, and mental conduct should, because of this, upon the breakup of the body and the end of life, proceed to a good destination and be born in a heavenly realm is utterly impossible. That anyone who engages in evil bodily, verbal, and mental conduct should, because of this, upon the breakup of the body and the end of life, proceed to an evil destination and be born in hell is possible.

“Ananda, that anyone who engages in wholesome bodily, verbal, and mental conduct should, because of this, upon the breakup of the body and the end of life, proceed to an evil destination and be born in hell is utterly impossible. That anyone who engages in wholesome bodily, verbal, and mental conduct should, because of this, upon the breakup of the body and the end of life, proceed to a good destination and be born in a heavenly realm is possible.

“Ananda, that anyone who engages in evil bodily, verbal, and mental conduct should receive a pleasant result is utterly impossible. That anyone who engages in evil bodily, verbal, and mental conduct should receive a painful result is possible.

“Ananda, that anyone who engages in wholesome bodily, verbal, and mental conduct should receive a painful result is utterly impossible. That anyone who engages in wholesome bodily, verbal, and mental conduct should receive a pleasant result is possible.

“Ananda, that anyone who has not abandoned the five hindrances, which defile the mind and weaken wisdom, should be able to establish the mind firmly in the four foundations of mindfulness is utterly impossible. That anyone who has abandoned the five hindrances, which defile the mind and weaken wisdom, should establish the mind firmly in the four foundations of mindfulness is possible.

“Ananda, that anyone who has not abandoned the five hindrances, which defile the mind and weaken wisdom, and whose mind is not firmly established in the four foundations of mindfulness should wish to cultivate the seven factors of awakening is utterly impossible. That anyone who has abandoned the five hindrances, which defile the mind and weaken wisdom, whose mind is firmly established in the four foundations of mindfulness, and who cultivates the seven factors of awakening is possible.

“Ananda, that anyone who has not abandoned the five hindrances, which defile the mind and weaken wisdom, whose mind is not firmly established in the four foundations of mindfulness, and who has not cultivated the seven factors of awakening should wish to attain unsurpassed perfect awakening is utterly impossible. That anyone who has abandoned the five hindrances, which defile the mind and weaken wisdom, is firmly established in the four foundations of mindfulness, cultivates the seven factors of awakening, and attains unsurpassed perfect awakening is possible.

“Ananda, that anyone who has not abandoned the five hindrances, which defile the mind and weaken wisdom, whose mind is not firmly established in the four foundations of mindfulness, who has not cultivated the seven factors of awakening, and who has not attained unsurpassed perfect awakening should reach the end of suffering is utterly impossible. That anyone who has abandoned the five hindrances, which defile the mind and weaken wisdom, is firmly established in the four foundations of mindfulness, cultivates the seven factors of awakening, attains unsurpassed perfect awakening, and reaches the end of suffering is possible.

“Ananda, it is in this way that a bhikkhu knows what is possible and what is impossible.”

Then Venerable Ananda joined his palms toward the Buddha and said:

“Blessed One, what is the name of this sutra? How should it be received and upheld?”

The Blessed One replied:

“Ananda, receive and uphold this Dharma as the Manifold Elements, the Dharma Element, the Ambrosial Element, the Manifold Drum, the Dharma Drum, the Ambrosial Drum, the Mirror of Dharma, and the Fourfold Category^[08]. Therefore, this sutra is called the Sutra of Manifold Elements.”

Thus spoke the Buddha. After hearing what the Buddha had taught, Venerable Ānanda and the bhikshus rejoiced and respectfully put it into practice.
Notes:

^[01] Corresponds to the Pāli M.115, Bahudhātuka-sutta. Compare Dharmaskandha 10 (No. 1537, Taishō 26, pp. 501b–505a).

^[02] This Chinese version corresponds to the Dharmaskandha. In the Pāli version, these are words spoken by the Buddha to the bhikshus.

^[03] The Dharmaskandha and the Pāli are alike in this question: to what extent is one to be classed as an ignorant ordinary person?

^[04] Possible and impossible cases: a correct case and an incorrect case.

^[05] Causes and conditions: here this refers only to dependent origination. Pāli: paṭiccasamuppāda.

^[06] See note 4 above. Pāli: ṭhānāṭhānakusala (skillfulness concerning what is possible and impossible).

^[07] A person who has seen the truths: here this refers to a stream-enterer.

^[08] Four aspects; the Dharmaskandha has “four turnings.” Pāli: Catuparivaṭṭo.