中阿含經

15. THE CHAPTER ON PAIRS

187. DISCOURSE ON THE DECLARATION OF KNOWLEDGE^[1]

Thus have I heard:

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

At that time the Blessed One said to the bhikkhus:

"If any bhikkhu comes before you and declares the knowledge he has realized, knowing in accordance with reality: 'Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth,' then, having heard him, you should commend his words as correct, rejoice, and respectfully put them into practice^[02].

"After commending his words as correct, rejoicing, and respectfully putting them into practice, you should ask that bhikkhu as follows: 'Venerable friend, the Blessed One has taught the five aggregates subject to clinging^[03]: form, feeling^[04], perception, formations, and consciousness. Venerable friend, how did you know and how did you see these five aggregates subject to clinging so that you knew there was no further clinging, the taints were completely exhausted, and the mind was liberated^[05]?'

"The bhikkhu whose taints have been completely exhausted and who knows that the holy life has been established should answer in accordance with the Dharma as follows: 'Venerable friends, I know that the aggregate of form subject to clinging is ineffectual^[06], is not substantial, is not worthy of desire, is no friend, cannot be relied upon, and is subject to change. Knowing this, if there is desire, defilement, attachment, or bondage with regard to the aggregate of form subject to clinging, then through the complete exhaustion, fading away, cessation, and stilling of that attachment, bondage, and underlying compulsion, I know that there is no further clinging, the taints are completely exhausted, and the mind is liberated.

In the same way, I know that the aggregates of feeling, perception, formations, and consciousness subject to clinging are ineffectual, are not substantial, are not worthy of desire, are no friends, cannot be relied upon, and are subject to change. Knowing this, if there is desire, defilement, attachment, or bondage with regard to the aggregate of consciousness subject to clinging, then through the complete exhaustion, fading away, cessation, and stilling of that attachment, bondage, and underlying compulsion, I know that there is no further clinging, the taints are completely exhausted, and the mind is liberated.

Venerable friends, knowing and seeing the five aggregates subject to clinging in this way, I directly knew that there was no further clinging, the taints were completely exhausted, and the mind was liberated.'

"The bhikkhu whose taints have been completely exhausted and who knows that the holy life has been established should answer in accordance with the Dharma in this way. Having heard him, you should commend his words as correct, rejoice, and respectfully put them into practice.

"After commending his words as correct, rejoicing, and respectfully putting them into practice, you should further ask that bhikkhu as follows: 'Venerable friend, the Blessed One has taught four kinds of nutriment^[07] by which beings are sustained and nourished. What are the four? The first is edible food, whether coarse or subtle. The second is contact as nutriment. The third is volition as nutriment. The fourth is consciousness as nutriment.'

"'Venerable friend, how did you know and how did you see these four kinds of nutriment so as to directly know that there was no further clinging, the taints had been completely exhausted, and the mind was liberated?'

"The bhikkhu whose taints have been completely exhausted and who knows that the holy life has been established should answer in accordance with the Dharma as follows: 'Venerable friends, with regard to edible food, my mind neither esteems nor disparages it, neither craves nor clings to it, and is neither defiled by nor attached to it. It is liberated, ultimately liberated, and no longer confused;

and I know in accordance with reality: "Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth." In the same way, with regard to contact as nutriment, volition as nutriment, and consciousness as nutriment, my mind neither esteems nor disparages them, neither craves nor clings to them, and is neither defiled by nor attached to them.

It is liberated, ultimately liberated, and no longer confused; and I know in accordance with reality: "Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth." Venerable friends, knowing and seeing these four kinds of nutriment in this way, I directly knew that there was no further clinging, the taints were completely exhausted, and the mind was liberated.'

"The bhikkhu whose taints have been completely exhausted and who knows that his holy life has been established should answer in accordance with the Dharma in this way. Having heard him, you should commend his words as correct, rejoice, and respectfully put them into practice.

"After commending his words as correct, rejoicing, and respectfully putting them into practice, you should further ask that bhikkhu as follows: 'Venerable friend, the Blessed One has taught four kinds of declaration^[08]. What are the four?

The first is to say that one has seen what one has seen.

The second is to say that one has heard what one has heard.

The third is to say that one has sensed what one has sensed.

The fourth is to say that one has known what one has known.'

"'Venerable friend, how did you know and how did you see these four kinds of declaration so as to directly know that you had no further clinging, that the taints had been completely exhausted, and that the mind was liberated?'

"The bhikkhu whose taints have been completely exhausted and who knows that his holy life has been established should answer in accordance with the Dharma as follows: 'Venerable friends, with regard to saying that I have seen what I have seen, I neither esteem nor disparage it, neither crave nor cling to it, and am neither defiled by nor attached to it. I am liberated, ultimately liberated, and my mind is no longer confused;

and I know in accordance with reality: "Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth." Venerable friends, knowing and seeing these four kinds of declaration in this way, I clearly know that my taints have been completely exhausted, that there is no further clinging, and that my mind is liberated.' The bhikkhu whose taints have been completely exhausted and who knows for himself that his holy life has been established should answer in accordance with the Dharma in this way.

Having heard him, you should commend his words as correct, rejoice, and respectfully put them into practice.

"After commending his words as correct, rejoicing, and respectfully putting them into practice, you should further ask that bhikkhu as follows: 'Venerable friend, the Blessed One has taught the six internal ayatanas^[09]: the eye, ear, nose, tongue, body, and mind ayatanas. Venerable friend, how did you know and how did you see these six internal ayatanas so as to know clearly that the taints had been completely exhausted, that there was no further clinging, and that the mind was liberated?'

"The bhikkhu whose taints have been completely exhausted and who knows for himself that his holy life has been established should answer in accordance with the Dharma as follows: 'Venerable friends, I know the eye, eye-consciousness, and the phenomena cognized by eye-consciousness. Having known these two phenomena, venerable friends, if delight in the eye, eye-consciousness, and the phenomena cognized by eye-consciousness has been completely exhausted, then through its complete exhaustion, fading away, cessation, and stilling, I know that the taints have been completely exhausted, that there is no further clinging, and that the mind is liberated.

In the same way, I know the ear, nose, tongue, body, and mind, as well as mind-consciousness and the phenomena cognized by mind-consciousness. Having known these two phenomena, venerable friends, if delight in the mind, mind-consciousness, and the phenomena cognized by mind-consciousness has been completely exhausted, then through its complete exhaustion, fading away, cessation, and stilling, I know that the taints have been completely exhausted, that there is no further clinging, and that the mind is liberated.

Venerable friends, knowing and seeing the six internal ayatanas in this way, I know that the taints have been completely exhausted, that there is no further clinging, and that the mind is liberated.' The bhikkhu whose taints have been completely exhausted and who knows that his holy life has been established should answer in accordance with the Dharma in this way. Having heard him, you should commend his words as correct, rejoice, and respectfully put them into practice.

"After commending his words as correct, rejoicing, and respectfully putting them into practice, you should ask that bhikkhu as follows: 'Venerable friend, the Blessed One has taught six dhatus: the earth dhatu, water dhatu, fire dhatu, air dhatu, space dhatu, and consciousness dhatu. Venerable friend, how did you know and how did you see these six dhatus so as to know clearly that your taints had been completely exhausted, that there was no further clinging, and that the mind was liberated?'

"A bhikkhu who has completely ended the defilements and knows that the holy life has been firmly established should answer in accordance with the Dharma as follows: ‘Venerable friends, I do not regard the earth dhatu as belonging to me. I do not belong to the earth dhatu. The earth dhatu is not a self.

Yet the three kinds of clinging^[10] abide in dependence upon the earth dhatu, and the fetters^[11] arise based upon it. These have been completely extinguished through dispassion, cessation, and tranquility; therefore, I know that the taints have been utterly ended, that there is no more clinging, and that the mind is liberated. So too, the water, fire, air, space, and consciousness dhatus do not belong to me.

I do not belong to the consciousness dhatu. The consciousness dhatu is not a self. Yet the three kinds of clinging abide in dependence upon the earth dhatu, and the fetters arise based upon it.

These have been completely extinguished through dispassion, cessation, and tranquility; therefore, I know that the taints have been utterly ended, that there is no more clinging, and that the mind is liberated. Venerable friends, knowing and seeing these six dhatus in this way, I clearly know that I have utterly ended the taints, that there is no more clinging, and that my mind is liberated.’ A bhikkhu who has utterly ended the taints and knows that the holy life has been firmly established should answer in accordance with the Dharma in this way.

After hearing this, you should commend it as correct, rejoice, and respectfully put it into practice.

"After commending it as correct and rejoicing, you should ask that bhikkhu as follows: ‘Venerable sir, by knowing what and seeing what have the notions “I,” “I make,” and the fetter of conceit, with regard to this body together with consciousness within^[12] and all external characteristics, been fully understood and abandoned^[13], their roots completely eradicated, so that they will never arise again?’ A bhikkhu who has utterly ended the taints and knows that the holy life has been firmly established should answer in accordance with the Dharma as follows: ‘Venerable friends, formerly, before I went forth to train in the Way, I became disenchanted with birth, aging, illness, death, weeping, distress, sorrow, and grief.

I wished to bring this great mass of suffering to an end. Venerable friends, having become disenchanted and appalled, I reflected: “Household life is confined and is a place of worldly toil and dust. Going forth to train in the Way is a life of vast openness.

Living the household life, I am now tightly bound in fetters and cannot cultivate the pure holy life perfectly throughout my lifetime. Let me therefore relinquish my possessions, whether few or many, bid farewell to my relatives, whether few or many, shave off my hair and beard, don the kasaya robe, and, with perfect faith, leave home for homelessness to train in the Way.” Venerable friends, afterward I relinquished my possessions, whether few or many, bid farewell to my relatives, whether few or many, shaved off my hair and beard, donned the kasaya robe, and left home for homelessness to train in the Way.

"Venerable friends, after going forth to train in the Way and relinquishing possessions and kin, I undertook the precepts in which a bhikkhu must train and guarded the Pratimoksha. I carefully restrained myself in all forms of proper conduct and observance, regarded even the most subtle offense with constant apprehension, and kept firmly in mind the essential points of my training.

"Venerable friends, I abandoned killing living beings and abstained from killing living beings. I laid aside swords and staves, possessed a sense of shame and moral dread, cultivated compassion, and worked for the welfare of all beings, even insects. I purified my mind of the intention to kill.

"I abandoned taking what was not given and abstained from taking what was not given. I took only what was given, delighted in what was given, always delighted in generosity, and gave joyfully without seeking anything in return. I purified my mind of the desire to take what was not given.

"Venerable friends, I abandoned conduct contrary to the holy life and abstained from conduct contrary to the holy life. I diligently cultivated the holy life, strove in sublime conduct, remained pure and undefiled, relinquished sensual desire, and put an end to sexual conduct. I purified my mind of conduct contrary to the holy life.

"Venerable friends, I abandoned false speech and abstained from false speech. I spoke the truth, delighted in the truth, and relied unwaveringly upon the truth. All my words were trustworthy, and I did not deceive the world. I purified my mind of false speech.

"Venerable friends, I abandoned divisive speech and abstained from divisive speech, cultivating the practice of not speaking divisively. I did not cause discord among others. I did not repeat here what I had heard there in order to divide those people from these, nor repeat there what I had heard here in order to divide these people from those. I reconciled those who were divided and caused those already living in harmony to rejoice. I formed no factions, delighted in no factions, and praised no factions. I purified my mind of divisive speech.

"Venerable friends, I abandoned harsh speech and abstained from harsh speech. I refrained from words that were coarse in tone, loud, grating to the ear, neither pleasing nor agreeable to those who heard them, causing them distress and preventing mental composure. If words were gentle, mild, pleasing to the ear, touching the heart, gladdening, agreeable, and delightful to those who heard them, clearly expressed, causing no fear in others but instead bringing them mental composure, I spoke such words. I purified my mind of malicious speech.

"Venerable friends, I abandoned frivolous speech and abstained from frivolous speech. I spoke at the proper time, spoke truthfully, spoke in accordance with the Dharma, spoke in accordance with the meaning, spoke of tranquility, and delighted in speaking of tranquility. My speech was timely and reasonable, skillfully instructive and skillfully admonishing. I purified my mind of frivolous speech.

"Venerable friends, I abandoned trade and abstained from trade. I relinquished the use of scales, measures, and measuring vessels. I neither accepted merchandise nor oppressed others, sought no fraudulent gain, and did not take advantage of others for petty profit. I purified my mind of commercial livelihood.

"Venerable friends, I refrained from accepting widows and young girls and abstained from accepting widows and young girls. I purified my mind of accepting widows and young girls.

"Venerable friends, I refrained from accepting male and female slaves and abstained from accepting male and female slaves. I purified my mind of accepting male and female slaves.

"Venerable friends, I refrained from accepting elephants, horses, cattle, and goats and abstained from accepting elephants, horses, cattle, and goats. I purified my mind of accepting elephants, horses, buffaloes, and goats.

"Venerable friends, I refrained from accepting chickens and pigs and abstained from accepting chickens and pigs. I purified my mind of accepting chickens and pigs.

"Venerable friends, I refrained from accepting fields, farms, and shops and abstained from accepting fields, farms, and shops. I purified my mind of accepting fields, farms, and shops.

"Venerable friends, I refrained from accepting seed grain, barley, and beans and abstained from accepting seed grain, barley, and beans. I purified my mind of accepting seed grain, barley, and beans.

"Venerable friends, I abandoned intoxicating liquor and abstained from intoxicating liquor. I purified my mind of drinking intoxicating liquor.

"Venerable friends, I refrained from using high and large beds and abstained from high and large beds. I purified my mind of using high and large beds.

"Venerable friends, I refrained from adorning myself with garlands, jeweled necklaces, perfumes, and scented oils and abstained from adorning myself with garlands, jewels, scented ointments, and cosmetics. I purified my mind of adorning myself with garlands, jeweled necklaces, scented ointments, and cosmetics.

"Venerable friends, I refrained from dancing, singing, performing music, and attending entertainments and abstained from dancing, singing, performing music, and attending entertainments. I purified my mind of dancing, singing, performing music, and attending entertainments.

"Venerable friends, I refrained from accepting gold and silver and abstained from accepting gold and silver. I purified my mind of accepting gold and silver."

“Venerable friends, I have abandoned eating after midday, abstain from eating after midday, eat at the proper time before noon, do not eat at night, do not eat at improper times, and train in eating at the proper time. My mind has been purified of eating after midday.

“Venerable friends, having accomplished this noble discipline, I further practice contentment regarding the body: robes are merely to cover the body, and food merely to sustain it. Wherever I go, I carry my robes and alms bowl with me, without attachment, just as a wild goose flies through the sky with only its two wings; so too am I.

“Venerable friends, having accomplished this noble bodily discipline and supreme contentment, I further guard the sense faculties, constantly mindful of restraining them, intent upon clear comprehension, guarding mindfulness of mind until it is accomplished, and continually arousing diligence. When the eye sees a form, I do not grasp its appearance or become attached to its flavor. Because of anger and contention,^[14] I guard the eye faculty; so that greed, sorrow, and evil unwholesome states do not arise in the mind, and because they might tend in that direction,^[15] I guard the eye faculty.

Likewise, when the ear, nose, tongue, and body encounter their respective objects, and when the mind cognizes a dharma, I do not grasp the appearance of that dharma or become attached to its flavor. Because of anger and contention, I guard the mind faculty; so that greed, sorrow, and evil unwholesome states do not arise in the mind, and because they might tend in that direction, I guard the mind faculty.

“Venerable friends, having accomplished this noble bodily discipline and supreme contentment, and nobly guarding the sense faculties, I further clearly comprehend going out and returning. I carefully observe and discern bending, stretching, lowering, and raising; my deportment is composed. I properly put on the saṅghāṭi and carry my robes and alms bowl. In walking, standing, lying down, sitting, sleeping, resting, and speaking, I clearly comprehend all that I do.

“Venerable friends, having accomplished this noble bodily discipline and supreme contentment, having also accomplished the noble guarding of the sense faculties, and clearly comprehending going out and returning, I then dwell alone in remote places: in an empty forest, a deep forest, beneath a tree, in secluded and tranquil places, on a mountainside, in a rocky cave, on open ground, in a thicket, in a forest, or amid a charnel ground.

After entering an empty forest, going beneath a tree, or reaching a secluded and tranquil place, I spread out my sitting cloth, sit cross-legged, hold my body upright, establish right resolve, and direct mindfulness inward.^[16] I abandon a covetous mind and am free from malice. On seeing the possessions and necessities by which others live, I do not give rise to a covetous desire to make them my own. My mind is purified of covetousness.

Likewise, I abandon ill will, sloth and torpor, restlessness and remorse, and doubt; regarding wholesome dharmas, I no longer waver. My mind is purified of doubt.

“Venerable friends, I have abandoned the five hindrances, which defile the mind and weaken wisdom. Secluded from sensual desire and secluded from evil unwholesome states, with initial and sustained thought, and with joy and bliss born of seclusion, I attain and dwell in the First Dhyāna, and so on through the Fourth Dhyāna.

“Venerable friends, when I have thus attained a concentrated mind—pure and undefiled, free from affliction, pliant, firmly established, and imperturbable—I direct it toward realizing the knowledge of the destruction of the outflows. Venerable friends, I know as it truly is: ‘This is suffering.’ I know as it truly is: ‘This is the origin of suffering.’ I know as it truly is: ‘This is the cessation of suffering.’ And I know as it truly is: ‘This is the path leading to the cessation of suffering.’ I know as they truly are: ‘These are the outflows,’ ‘This is the origin of the outflows,’ ‘This is the cessation of the outflows,’ and ‘This is the path leading to the cessation of the outflows.’ Knowing thus and seeing thus, my mind is liberated from the outflow of sensual desire,

from the outflow of existence, and from the outflow of ignorance.

Once liberated, I know that I am liberated, and I know as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ Venerable friends, knowing thus and seeing thus, with regard to this inner body together with consciousness and all external characteristics, the notions ‘I,’ ‘made by me,’ and the fetter of conceit have all been fully understood and abandoned; their roots have been utterly eradicated, and they will never arise again.’ A bhikkhu who has destroyed the outflows and personally knows that the holy life has been established should answer in this manner, in accordance with the Dharma.

After hearing him, you should commend his words as correct, rejoice, and respectfully practice them.

“Having commended his words as correct, rejoiced, and respectfully accepted them, you should say to that bhikkhu: ‘Venerable sir, what you have just said has pleased us and brought us joy. Yet we wish to follow the venerable sir so that we may progress ever further, seeking wisdom and eloquence in answering questions. Therefore, we shall question the venerable sir and question him again.’”

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

Notes:

^[01] Chinese edition, fascicle 49. Corresponds to Pāli M.112, Chabbisodhana-suttaṃ.

^[02] Pāli edition: n’eva abhinanditabbaṃ nappatikkositabbaṃ, neither to be delighted in nor opposed.

^[03] Chinese: “aggregates of existence” 盛陰.

^[04] Original Chinese: “cognition” 覺.

^[05] Liberation of mind through the destruction of the outflows 無漏心解脫. Pāli: anupādāya āsavehi cittaṃ vimuttaṃ, after not clinging, the mind is liberated from the outflows.

^[06] Fruitless 無果. Pāli: abala, powerless. It seems that the Chinese edition follows aphala rather than abala.

^[07] The four kinds of nutriment: coarse or subtle solid nutriment, contact, volition, and consciousness; 四食 糰食麤細 更樂 意念 識. These are material food formed into morsels, the nutriment of contact, the nutriment of volition, and the nutriment of consciousness. The Pāli edition does not mention them here. See S. II, pp. 11–12, 98; M. I, p. 261: cattāro āhārā... kabaliṃkāro āhāro oḷāriko vā sukhume vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

^[08] The four expressions: seen, heard, sensed (cognized), and known 見聞識知. Pāli: cattaro vohārā... diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. The four verbal expressions are: regarding what is seen, one speaks of it as seen; regarding what is heard, one speaks of it as heard; regarding what is sensed, one speaks of it as sensed; and regarding what is cognized, one speaks of it as cognized.

^[09] Chinese: the six internal sense bases 內六處.

^[10] The three feelings 三受. The Song, Yuan, and Ming editions read “two kinds of grasping.” Here 受 is understood as 取, or grasping, of which there are two: grasping at sensual desire and grasping at views. Alternatively, there are three kinds of grasping, with grasping at doctrines of self added.

^[11] The base edition reads “the underlying tendencies of consciousness” 識使; the Song, Yuan, and Ming editions read “the various underlying tendencies” 諸使. “Underlying tendency” in the Pāli edition is anusaya.

^[12] “The body together with consciousness” 身共有識, or “the conscious body”: the body existing together with consciousness, or serving as the basis on which consciousness operates. Pāli: saviññāṇaka kāya.

^[13] Full understanding through abandonment 斷知, perhaps “full understanding as abandonment.” The Jñānaprasthāna, fascicle 2 (Taishō 26, p. 924c), says: “What is full understanding as abandonment? Greed has been permanently abandoned, hatred and delusion have been permanently abandoned, and all afflictions have been permanently abandoned.” Pāli: susamāhata. The original Pāli passage reads: imasmiṃ ca-saviññāṇake kāye bahiddhā ca-sabbanimittesu ahaṃkāra-mamaṃkāra-mānānusayā susamūhatā, meaning that within this body associated with consciousness and in all external characteristics, the view of self, the view of what belongs to self, and the underlying tendency to conceit have been completely eradicated.

^[14] “Because of anger and contention” 謂忿諍故; because of wrath and dispute. Pāli: yatvādhikaraṇam enam…, “for what reason might…?” In the Chinese edition, adhikaraṇa, “reason,” is understood as “contention.”

^[15] “Because they tend in that direction” 趣向彼故; Pāli: (akusalā dhammā) anvāssaveyyṃ, “(unwholesome states) might arise (and flow into the mind).”

^[16] “Keeping the body upright, directing the aspiration rightly, turning mindfulness inward and not outward” 正 身 正 願 反 念 不 向. Pāli: ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā, keeping the body upright and establishing right mindfulness before oneself. In the Pāli text, paṇidhāya, “to place,” is understood in the Chinese translation as paṇidhāna, “aspiration.”

188. THE DISCOURSE TO A-DI-NA^[1]

Thus have I heard:

At one time the Buddha was journeying in the country of Śrāvastī, residing in the Eastern Park, at the Hall of Migāra’s Mother^[02].

Then, late in the afternoon, the Blessed One rose from meditation, descended from the hall, and walked back and forth in the open ground, in the shade of the hall, expounding at length the profound and subtle Dharma for the bhikkhus.

At that time, the non-Buddhist practitioner A-di-na^[03], a disciple of the ascetic Man-đầu^[04], saw from afar that the Blessed One had risen from meditation, descended from the hall, and was walking back and forth in the open ground, in the shade of the hall, expounding at length the profound and subtle Dharma for the bhikkhus. The non-Buddhist practitioner A-di-na, disciple of the ascetic Man-đầu, approached the Buddha, exchanged greetings with him, and walked back and forth alongside him.

The Blessed One turned and asked:

“Non-Buddhist practitioner A-di-na, does the ascetic Man-đầu truly maintain five hundred lines of thought, namely, that if any non-Buddhist practitioner, ascetic, or brahmin is all-knowing and all-seeing and claims, ‘There is nothing I do not know^[05],’ then, if he makes a mistake, he must also acknowledge it himself as a mistake^[06]?”

The non-Buddhist practitioner A-di-na, disciple of the ascetic Man-đầu, replied:

“Venerable Gotama, the ascetic Man-đầu truly maintains five hundred lines of thought, namely, that if any non-Buddhist practitioner, ascetic, or brahmin is all-knowing and all-seeing and claims, ‘There is nothing I do not know,’ then, if he makes a mistake, he must also acknowledge it himself as a mistake.”

The Blessed One asked again:

“A-di-na, in what way does the ascetic Man-đầu truly maintain five hundred lines of thought, namely, that if any non-Buddhist practitioner, ascetic, or brahmin is all-knowing and all-seeing and claims, ‘There is nothing I do not know,’ then, if he makes a mistake, he must also acknowledge it himself as a mistake?”

The non-Buddhist practitioner A-di-na, disciple of the ascetic Man-đầu, replied:

“Venerable Gotama! The ascetic Man-đầu says this: ‘Whether walking, standing, lying down, sitting, sleeping, or awake, by night or by day, knowledge and vision are always unobstructed. Yet there are also times when one encounters a rampaging elephant, a bolting horse, a speeding chariot, defeated soldiers, a fleeing son, or a fleeing daughter; or when traveling along some road, one encounters a fierce elephant, a fierce horse, a fierce ox, or a fierce dog; or encounters a snake’s den; or is struck by a clod of earth or beaten with a stick; or falls into a ditch or into a cesspit; or steps upon a reclining ox; or tumbles into a deep pit; or runs into a thornbush; or sees a village and must ask the name of the road; or meets a man or woman and must ask their clan and name;

or mistakenly takes an empty house for another place; or enters the residence of some clan and, after entering, is asked, “Where have you come from?” I then reply, “Good sirs, I took the wrong road.”’

“Venerable Gotama! In this manner, the ascetic Man-đầu maintains five hundred lines of thought, and if any non-Buddhist practitioner, ascetic, or brahmin is all-knowing and all-seeing and claims, ‘There is nothing I do not know,’ that person nevertheless makes such mistakes.”

The Blessed One then walked to the end of the walking path, stopped, spread out his sitting cloth, sat down cross-legged, and asked the bhikkhus:

“Do you retain the cases concerning wisdom^[07] of which I have spoken?”

The bhikkhus remained silent and did not answer. The Blessed One asked the same question three times:

“Do you retain the cases concerning wisdom of which I have spoken?”

Three times the bhikkhus remained silent and did not answer.

Then one bhikkhu rose from his seat, bared one shoulder, joined his palms toward the Buddha, and said:

“Blessed One, now is indeed the proper time! Well-Gone One, now is indeed the proper time! If the Blessed One would explain the cases concerning wisdom for the bhikkhus, then, after hearing the Blessed One’s teaching, they would carefully retain it.”

The Blessed One said:

“Bhikkhus, listen well and reflect carefully. I shall analyze this fully for you.”

The bhikkhus then said:

“We respectfully obey and shall listen.”

The Buddha further said:

“There are two kinds of assembly: an assembly of Dharma and an assembly of non-Dharma.

“What is called an assembly of non-Dharma? A person may act contrary to the Dharma and speak contrary to the Dharma, and that assembly likewise acts contrary to the Dharma and speaks contrary to the Dharma. That person of non-Dharma presides over the assembly of non-Dharma.

Concerning what he himself claims to know, he employs false and untruthful words to demonstrate, distinguish, prescribe conduct, disseminate, and expound the Dharma in orderly sequence, wishing to eliminate the faults in the minds of others; yet, when questioned, he cannot answer. Within the true Dharma and discipline, he cannot establish as valid what he himself claims to know. Nevertheless, the person of non-Dharma who presides over the assembly of non-Dharma considers himself to possess wisdom and to understand everything.

Wherever cases concerning wisdom are spoken of in this manner, that is called an assembly of non-Dharma.

“What is called an assembly of Dharma? A person may act in accordance with the Dharma and speak in accordance with the Dharma, and that assembly likewise acts in accordance with the Dharma and speaks in accordance with the Dharma. That person of Dharma presides over the assembly of Dharma.

Concerning what he himself knows, he employs no false words but speaks with certainty, demonstrating, distinguishing, prescribing conduct, disseminating, and expounding the Dharma in orderly sequence, wishing to eliminate the faults in the minds of others. When questioned, he can answer. Within the true Dharma and discipline, he can establish as valid what he himself knows.

The person who presides over the assembly of Dharma considers himself to possess wisdom and to understand everything. Wherever cases concerning wisdom are spoken of in this manner, that is called an assembly of Dharma.

“Therefore, you should understand Dharma and non-Dharma, meaning and non-meaning. After directly knowing Dharma and non-Dharma, meaning and non-meaning, you should train in the Dharma as it truly is and in the meaning as it truly is.”

After the Buddha had spoken thus, he rose from his seat and entered his secluded chamber to meditate.

The bhikkhus then reflected: “Good sirs, the Blessed One merely stated this meaning in brief, without explaining it extensively, and then rose from his seat and entered his secluded chamber to meditate. He said: ‘Therefore, you should understand Dharma and non-Dharma, meaning and non-meaning. After knowing Dharma and non-Dharma, meaning and non-meaning, you should train in the Dharma as it truly is and in the meaning as it truly is.’”

They further reflected: “Good sirs, who can explain extensively the meaning that the Blessed One stated only in brief?”

They further reflected: “Venerable Ānanda is the Buddha’s attendant, understands the Buddha’s intent, and is frequently praised by the Blessed One and by wise practitioners of the holy life. Venerable Ānanda can explain extensively the meaning that the Blessed One stated only in brief. Good sirs, let us go together to Venerable Ānanda and request him to explain this meaning. If Venerable Ānanda explains it to us, we shall carefully retain it.”

The bhikkhus then went to Venerable Ānanda, exchanged greetings with him, sat down to one side, and said:

“Venerable Ananda, please understand! The Blessed One merely stated this meaning in brief, without explaining it extensively, then rose from his seat and entered his secluded chamber to meditate in stillness, saying: ‘Therefore, you should know Dharma and non-Dharma, meaning and non-meaning. After knowing Dharma and non-Dharma, meaning and non-meaning, you should train in true Dharma and true meaning.’

“We then thought: ‘Venerable friends! Who is able to explain extensively the meaning that the Blessed One stated in brief?’ We further thought: ‘Venerable Ananda is the Buddha’s attendant, understands the Buddha’s intent, and is often praised by the Blessed One and the wise practitioners of the holy life. Venerable Ananda is able to explain extensively the meaning that the Blessed One stated in brief.’ We humbly ask Venerable Ananda, out of loving-kindness, to explain it extensively for us.”

Venerable Ananda said:

“Venerable friends, listen as I offer an analogy. After hearing an analogy, a wise person will clearly understand its meaning:

“Venerable friends, it is as though a person wishing to find heartwood took an axe into the forest for that purpose. That person saw a great tree complete with roots, trunk, joints, branches, leaves, flowers, and heartwood. Without touching its roots, trunk, joints, or heartwood, he touched only its branches and leaves. What you venerable friends are saying is just like this. The Blessed One is still present; why do you leave him and come to me to ask the meaning of this? Why is that?

“You venerable friends should know that the Blessed One is the Eye, Knowledge, Meaning, Dharma, the Lord of Dharma, the Mark of Dharma, and the One Who Proclaims the Meaning of Ultimate Truth. Every ultimate conclusion is revealed by that Blessed One. You venerable friends should go to the Blessed One and ask him this meaning: ‘Blessed One, how is this? What is the meaning of this?’ Just as the Blessed One explains it, you venerable friends should skillfully receive and retain it.”

The bhikkhus then said:

“Venerable Ananda, indeed, the Blessed One is the Eye, Knowledge, Meaning, Dharma, the Lord of Dharma, the Mark of Dharma, and the One Who Proclaims the Meaning of Ultimate Truth. Every ultimate conclusion is revealed by that Blessed One. Yet Venerable Ananda is the Buddha’s attendant, understands the Buddha’s intent, and is often praised by the Blessed One and the wise practitioners of the holy life. Venerable Ananda, you are able to explain extensively the meaning that the Blessed One stated in brief. We humbly ask Venerable Ananda, out of loving-kindness, to explain it extensively for us.”

Venerable Ananda said to the bhikkhus:

“Venerable friends, then listen together to what I shall say.

“Venerable friends, wrong view is non-Dharma; right view is Dharma. When immeasurable evil and unwholesome states arise because of wrong view, this is called non-meaning. When immeasurable wholesome states arise because of right view, this is called meaning.

“Venerable friends, and so on through wrong knowledge, which is non-Dharma, and right knowledge, which is Dharma. When immeasurable evil and unwholesome states arise because of wrong knowledge, this is called non-meaning. When immeasurable wholesome states arise because of right knowledge, this is called meaning.

“Venerable friends! The Blessed One merely stated this meaning in brief, without explaining it extensively, then rose from his seat and entered his secluded chamber to meditate in stillness, saying: ‘Therefore, you should know Dharma and non-Dharma, meaning and non-meaning. After knowing Dharma and non-Dharma, meaning and non-meaning, you should train in true Dharma and true meaning.’

“The meaning that the Blessed One merely stated in brief without explaining extensively, I have explained extensively in this way, using those very phrases and that very wording. You venerable friends may go and present it fully to the Buddha. If it accords with the meaning spoken by the Blessed One, you venerable friends should receive and retain it.”

After the bhikkhus had heard what Venerable Ananda said, they skillfully received and retained it and recited it until fluent. They then rose from their seats, circumambulated Venerable Ananda three times, and departed. Upon reaching the Buddha, they bowed their heads at his feet, sat to one side, and said:

“Blessed One, just now the Blessed One merely stated this meaning in brief, without explaining it extensively, then rose from his seat and entered his secluded chamber to meditate in stillness. Venerable Ananda has explained it extensively, using those very phrases and that very wording.”

After hearing this, the Blessed One praised him, saying:

“Excellent! Excellent! Among my disciples are those who possess the Eye, Knowledge, Dharma, and Meaning. Why is that? The Teacher stated this meaning to his disciples in brief, without explaining it extensively, and that disciple explained it extensively using those very phrases and that very wording.

“Just as Ananda has explained it, so should you receive and retain it. Why is that? Because the contemplation of meaning should be taught in this way.”

Thus spoke the Buddha. After hearing what the Buddha had said, those bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli A.10.12.4, Ajita-sutta.

^[02] Eastern Park, Hall of Migāra’s Mother; see sutras nos. 118, 144, 154, etc. Pāli: Pubbārāma Migāramātu-pāsāda.

^[03] A-di-na 阿 夷 那. Pāli: Ajita.

^[04] The ascetic Man-đầu 沙 門 蠻 頭. In the Pāli, Ajita’s exact words are: amhakam pandito nāma sabrahmacārī, “Our fellow practitioner of the holy life is truly Paṇḍita” (learned, wise; or is his name Paṇḍita, Man-đầu?).

^[05] Ngã hữu vô dư tri 我 有 無 餘 知.

^[06] This passage and the related matter below are absent from the corresponding Pāli version, but the precise wording and meaning may be found in M.76 (page 519).

^[07] Trí tuệ sự 智 慧 事. Pāli: Paṇḍitavatthūni; see note 4 above.

189. THE SUTRA ON THE NOBLE PATH^[1]

Thus have I heard:

At one time, the Buddha was traveling in the land of the Kurus, staying at Kammāsadhamma, a town of the Kurus.

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

“There is one path that enables sentient beings to attain purification, abandon sorrow and lamentation, bring all grief, suffering, and distress to an end, and realize the Dharma. It is noble right concentration, with its conditions, supports,^[02] and requisites,^[03] comprising seven factors.

“What is noble right concentration with its conditions, supports, and requisites comprising seven factors? They are right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness. When, through these seven factors as its conditions, supports, and requisites,^[04] the mind is skillfully directed toward unification,^[05] this is called noble right concentration with its conditions, supports, and requisites.

Why is that? Right view gives rise to right intention; 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; right effort gives rise to right mindfulness; and right mindfulness gives rise to right concentration. When the mind of a noble disciple has attained right concentration in this way, lust, anger, and delusion are immediately brought entirely to an end.

When the mind of a noble disciple is rightly liberated in this way, that disciple immediately knows as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’

“Among these factors, right view stands foremost. If one clearly sees wrong view as wrong view, that is called right view. If one clearly sees right view as right view, that too is called right view.

“What is wrong view?

“It is the belief that there is no giving, no sacrificial offering, no ritual offering, no wholesome or evil karma, no results of wholesome or evil karma, no present world or future world, no father, no mother, and no true persons in the world who journey to a wholesome destination, skillfully depart from this realm, skillfully proceed to the other realm, know and awaken for themselves, and personally realize, accomplish, and abide in this present world or the world hereafter. This is called wrong view.

“What is called right view?”

“It is the view that there is giving, there are sacrificial offerings, there are ritual observances; there are wholesome and unwholesome karma and the fruits of wholesome and unwholesome karma; there are this world and the next world; there are father and mother; and there are true persons in the world who proceed to a good destination, who have well departed from this realm and well reached the other realm, and who, in this world or the next, know and awaken for themselves, personally realize, attain, and abide. This is called right view.

“To see wrong view as wrong view is right view. To see right view as right view is also called right view. Having clearly understood this, one should seek to train, wishing to abandon wrong view and accomplish right view. This is called right effort. A bhikkhu is mindful of abandoning wrong view and accomplishing right view. This is called right mindfulness. These three factors follow view and are brought about through the means of view. Therefore, it is said that right view stands foremost.

“If one sees wrong intention as wrong intention, that is right intention. If one sees right intention as right intention, that too is right intention.

“What is called wrong intention? Thoughts of sensual desire, thoughts of ill will, and thoughts of harming are called wrong intention.

“What is called right intention? Thoughts free from sensual desire, thoughts free from ill will, and thoughts free from harming are called right intention.

“To see clearly that wrong intention is wrong intention is right intention. To see clearly that right intention is right intention is also right intention. Having understood this, one resolves to seek training, wishing to abandon wrong intention and accomplish right intention. This is called right effort. A bhikkhu is mindful of abandoning wrong intention and accomplishing right intention. This is called right mindfulness.

“All three of these factors follow right intention and are brought about through the means of view. Therefore, it is said that right view stands foremost.

“If one sees wrong speech as wrong speech, that is right speech. If one sees right speech as right speech, that itself is also right speech.

“What is called wrong speech? False speech, divisive speech, harsh speech, and frivolous speech are called wrong speech.

“What is right speech? Refraining from false speech, divisive speech, harsh speech, and frivolous speech is called right speech. Thus, seeing wrong speech as wrong speech is called right speech. Seeing right speech as right speech is also called right speech. Having understood this, one resolves to seek training, wishing to abandon wrong speech and accomplish right speech. This is right effort. A bhikkhu is mindful of abandoning wrong speech and accomplishing right speech. This is called right mindfulness. All three of these factors follow right speech and are brought about through the means of view. Therefore, it is said that right view stands foremost.

“If one sees wrong action as wrong action, that is right action. If one sees right action as right action, that itself is also right action.

“What is called wrong action? Killing living beings, stealing, and sexual misconduct are called wrong action. What is called right action? Refraining from killing living beings, stealing, and sexual misconduct is called right action. Thus, seeing wrong action as wrong action is called right action. Seeing right action as right action is also called right action. Having understood this, one resolves to seek training, wishing to abandon wrong action and accomplish right action. This is called right effort. A bhikkhu is mindful of abandoning wrong action and accomplishing right action. This is called right mindfulness. All three of these factors follow right action and are brought about through the means of view. Therefore, it is said that right view stands foremost.

“If one sees wrong livelihood as wrong livelihood, that is called right livelihood. If one sees right livelihood as right livelihood, that too is called right livelihood.

“What is wrong livelihood? When one has desires that are not satisfied and makes a living through various kinds of base arts and wrong livelihood; when one seeks robes and blankets not in accordance with the Dharma but by unlawful means; and when one seeks food and drink, beds and seats, medicines, and other requisites of life not in accordance with the Dharma but by unlawful means—this is wrong livelihood. What is right livelihood?

When one has no unsatisfied desires and does not make a living through various kinds of base arts or wrong livelihood; when one seeks robes and blankets in accordance with the Dharma, then that accords with the Dharma; and when one seeks food and drink, beds and seats, medicines, and other requisites of life in accordance with the Dharma, then that accords with the Dharma. This is called right livelihood. Thus, seeing wrong livelihood as wrong livelihood is called right livelihood; seeing right livelihood as right livelihood is also called right livelihood.

Having understood this, one seeks training in order to abandon wrong livelihood and accomplish right livelihood. This is right effort. A bhikkhu is mindful of abandoning wrong livelihood and accomplishing right livelihood.

This is called right mindfulness. These three factors follow right livelihood and are brought about through the means of view. Therefore, it is said that right view stands foremost.

“What is right effort? To abandon unwholesome states that have already arisen, a bhikkhu arouses desire, seeks the means, strives diligently, and applies his mind to eliminate them. So that unwholesome states not yet arisen will not arise, he arouses desire, seeks the means, strives diligently, and applies his mind to eliminate them. So that wholesome states not yet arisen will arise, he arouses desire, seeks the means, strives diligently, and applies his mind. So that wholesome states already arisen will remain, not be forgotten, not decline, but increasingly develop and expand, and be cultivated to complete fulfillment, he arouses desire, seeks the means, strives diligently, and applies his mind. This is called right effort.

“What is right mindfulness? A bhikkhu contemplates the internal body as body; he contemplates, and so on, feelings, mind, and phenomena as phenomena. This is called right mindfulness.

“What is right concentration? A bhikkhu, secluded from sensual desire and secluded from unwholesome states, up to and including attaining the fourth jhana, accomplishes it and abides therein. This is called right concentration.

“What is right liberation? A bhikkhu’s mind is liberated from sensual desire, and his mind is liberated from ill will and delusion. This is called right liberation. What is right knowledge? A bhikkhu knows that his mind is liberated from sensual desire and that his mind is liberated from ill will and delusion. This is called right knowledge.

“Thus, a trainee is accomplished in eight factors, while an arhat whose taints are exhausted is accomplished in ten factors.

“How is a trainee accomplished in eight factors? He trains in right view through right concentration. Thus, a trainee is accomplished in eight factors.

“How is an arhat whose taints are exhausted accomplished in ten factors? These are the right view of one beyond training through the right knowledge of one beyond training. Thus, an arhat whose taints are exhausted is accomplished in ten factors. Why is this so? Because right view abandons wrong view. If immeasurable unwholesome and evil states arise on account of wrong view, he must abandon them. If immeasurable wholesome states arise on account of right view, he cultivates them to fulfillment. So it is through to right knowledge, which abandons wrong knowledge. If immeasurable unwholesome and evil states arise on account of wrong knowledge, he abandons them. If immeasurable wholesome states arise on account of right knowledge, he cultivates them to fulfillment.

“These are the twenty classes of wholesome qualities and the twenty classes of unwholesome qualities. This is the proclamation of the forty great classes of Dharma, setting in motion the Brahma Wheel, which no one can restrain or refute—whether ascetics, brahmins, devas, Mara, Brahma, or any other beings in the world.

“Regarding these forty great classes of Dharma that I have proclaimed, setting in motion the Brahma Wheel, no one can halt them—whether ascetics, brahmins, devas, Mara, Brahma, or any other beings in the world. If any ascetic or brahmin should repudiate them, there are ten grounds upon which that person may justly be censured.”

“What are the ten? One may disparage right view and praise wrong view. If there is any śramaṇa or brahmin who holds wrong view, and one either makes offerings to him or praises him, then regarding the forty great categories of Dharma that I have proclaimed, whereby the Brahma Wheel has been set in motion and cannot be stopped by anyone—whether śramaṇa or brahmin, deva, Māra, Brahmā, or any other being in the world—if any śramaṇa or brahmin should repudiate them, this is the first instance in which he is blameworthy with regard to this Dharma.

“Or one may disparage, up to and including, right knowledge and praise wrong knowledge. If there is any śramaṇa or brahmin who possesses wrong knowledge, and one either makes offerings to him or praises him, then regarding the forty great categories of Dharma that I have proclaimed, whereby the Brahma Wheel has been set in motion and cannot be stopped by anyone—whether śramaṇa or brahmin, deva, Māra, Brahmā, or any other being in the world—if any śramaṇa or brahmin should repudiate them, this is the tenth instance in which he is blameworthy with regard to this Dharma.

“These are called the ten instances of being blameworthy with regard to this Dharma. If any śramaṇa or brahmin repudiates the forty great categories of Dharma that I have proclaimed, whereby the Brahma Wheel has been set in motion and cannot be stopped by anyone—whether śramaṇa or brahmin, deva, Māra, Brahmā, or any other being in the world—that person is blameworthy in ten respects with regard to this Dharma.

“There are also other śramaṇas and brahmins who live squatting^[06] and teach the practice of squatting; who live according to the doctrine of nonexistence and teach nonexistence; who teach that there is no cause, no action, and no karma. That is, regarding the good and evil performed by this person or that person, they maintain a doctrine of annihilation and destruction, whether there or here. With regard to the four great categories of Dharma that I have proclaimed, whereby the Brahma Wheel has been set in motion and cannot be stopped by anyone—whether śramaṇa or brahmin, deva, Māra, Brahmā, or any other being in the world—those people also harbor criticism, anxiety, and fear.”

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

Notes:

^[01] Corresponds to Pāli M.117 Mahā-cattārīsaka suttaṃ.

^[02] Accompanied by conditions and assistance 有 習 有 助. Pāli: sa-upanisa, together with association or means; sa-parikkhāra, together with support or requisite assistance.

^[03] Fully endowed 有 具. The Pāli version has no corresponding term, but its content is similar. It means that this one factor of the Noble Path includes the remaining seven factors of the Noble Path.

^[04] These seven factors serve as the means and support for right concentration.

^[05] The mind attains oneness 心 得 一; the state of being concentrated on a single point. Pāli: cittassa ekaggatā, also translated as one-pointedness of mind.

^[06] Squatting 蹲 踞. Pāli: Okkalā Vessa-Bhanna, the people of Ukkalā, Vassa, and Bhanna, regarded as adhering to the doctrines of no cause (ahetuvāda), no action (akiriyavāda), and nonexistence (natthikavādā). The Chinese version reads Ukkalā as Ukkūla, meaning “to squat.”

190. THE DISCOURSE ON THE LESSER EMPTINESS^[1]

Thus have I heard:

At one time the Buddha was journeying in the country of Śrāvastī, staying in the Eastern Park, at the Hall of Migāra’s Mother.^[02]

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

“At one time the Blessed One was journeying among the Śākyans, in a town called the Śākyan Capital.^[03] At that time I heard the Blessed One state the following meaning: ‘Ānanda, I dwell for the most part in emptiness.’ Blessed One, did I understand this clearly, comprehend it correctly, and remember it well?”

The Blessed One then replied:

“Ānanda, you did indeed understand clearly, comprehend correctly, and remember well what I said. Why is that? Because from long ago until this very day, I have dwelt for the most part in emptiness.

“Ānanda, this Hall of Migāra’s Mother is empty of elephants, horses, cattle, goats, wealth, grain, male slaves, and female slaves; yet there is something of which it is not empty—namely, only the community of bhikkhus. Therefore, Ānanda, whatever is not present there, I regard it in that respect as empty. Whatever remains there, I see as truly present. Ānanda, this is the practice of true, undistorted emptiness.^[05]

“Ānanda, if a bhikkhu wishes to dwell frequently in emptiness, he should not attend to the perception of a village or the perception of people, but should constantly attend to the single perception of the forest.^[06] He understands thus: ‘This is empty of the perception of a village and empty of the perception of people, but there is one thing of which it is not empty: the singleness dependent upon the perception of the forest.

Whatever disturbance^[07] might arise from the perception of a village is not present here. Whatever disturbance might arise from the perception of people is not present here. The only disturbance present here is that arising from the singleness dependent upon the perception of the forest.’ Whatever is not present there, he sees it in that respect as empty.

Whatever remains there, he sees as truly present. Ānanda, this is the practice of true, undistorted emptiness.

“Furthermore, Ānanda, if a bhikkhu wishes to dwell frequently in emptiness, he should not attend to the perception of people or the perception of the forest, but should constantly attend to the single perception of earth. If that bhikkhu sees that this earth has high and low places, snake holes, thorny thickets, sand, rocks, steep mountains, or deep rivers, he should not attend to them. If he sees this earth as level as the palm of a hand, with a clear and open prospect, he should constantly attend to that.

“Ānanda, it is just as when an oxhide is stretched with one hundred pegs: once it has been stretched completely taut, it has neither wrinkles nor contractions. If he sees that this ground has high and low places, snake holes, thorny thickets, sand, rocks, steep mountains, or deep rivers, he should not attend to them. If he sees this ground as level as the palm of a hand, with a clear and open prospect, he should constantly attend to that.

He understands thus: ‘This is empty of the perception of people and empty of the perception of the forest, but there is one thing of which it is not empty: the single perception of earth. Whatever disturbance might arise from the perception of people is not present here. Whatever disturbance might arise from the perception of the forest is not present here.

The only disturbance present here is that arising from the singleness of the perception of earth.’ Whatever is not present there, he sees it in that respect as empty. Whatever remains there, he sees as truly present. Ānanda, this is the practice of true, undistorted emptiness.”

"Furthermore, Ananda, if a bhikkhu wishes to dwell frequently in emptiness, he should not attend to the perception of the forest, nor attend to the perception of earth, but should constantly attend to the singleness based on the pure perception of the base of infinite space^[08]. He understands thus: ‘This is empty of the perception of the forest and empty of the perception of earth, but there is that which is not empty, namely, the single perception of the base of infinite space.

Whatever disturbance there might be due to the perception of the forest is not present here. Whatever disturbance there might be due to the perception of earth is not present here. There is present only the disturbance due to the singleness based on the perception of the base of infinite space.’ Whatever is not present there, he sees as empty of it.

Whatever remains there, he sees as truly present. Ananda, this is dwelling in true, undistorted emptiness.

"Furthermore, Ananda, if a bhikkhu wishes to dwell frequently in emptiness, he should not attend to the perception of the forest, nor attend to the perception of earth, nor attend to the perception of the base of infinite space, but should constantly attend to the singleness based on the perception of the base of infinite consciousness^[09]. He understands thus: ‘This is empty of the perception of the forest, empty of the perception of earth, and empty of the perception of the base of infinite space, but there is that which is not empty, namely, the single perception of the base of infinite consciousness.

Whatever disturbance there might be due to the perception of the forest is not present here. Whatever disturbance there might be due to the perception of earth is not present here. Whatever disturbance there might be due to the perception of the base of infinite space is not present here.

There is present only the disturbance due to the singleness based on the perception of the base of infinite consciousness.’ Whatever is not present there, he sees as empty of it. Whatever else remains there, he sees as truly present. Ananda, this is dwelling in true, undistorted emptiness.

"Furthermore, Ananda, if a bhikkhu wishes to dwell frequently in emptiness, he should not attend to the perception of the base of infinite space, nor attend to the perception of the base of infinite consciousness, but should constantly attend to the singleness based on the perception of the base of nothingness^[10]. He mindfully understands thus: ‘This is empty of the base of infinite space and empty of the base of infinite consciousness, but there is that which is not empty, namely, the single perception of the base of nothingness.

Whatever disturbance there might be due to the perception of the base of infinite space is not present here. Whatever disturbance there might be due to the perception of the base of infinite consciousness is not present here. There is present only the disturbance due to the singleness based on the perception of the base of nothingness.’ Whatever is not present there, he sees as empty of it.

Whatever else remains there, he sees as truly present. Ananda, this is dwelling in true, undistorted emptiness.

"Furthermore, Ananda, if a bhikkhu wishes to dwell frequently in emptiness, he should not attend to the perception of the base of infinite consciousness, nor attend to the perception of the base of nothingness, but should constantly attend to the singleness based on the signless concentration of mind^[11]. He understands thus: ‘This is empty of the perception of the base of infinite consciousness and empty of the perception of the base of nothingness, but there is that which is not empty, namely, the singleness based on the signless concentration of mind.

Whatever disturbance there might be due to the perception of the base of infinite consciousness is not present here. Whatever disturbance there might be due to the perception of the base of nothingness is also not present here. There is present only the disturbance due to the singleness based on the signless concentration of mind.’ Whatever is not present there, he sees as empty of it.

Whatever else remains there, he sees as truly present. Ananda, this is dwelling in true, undistorted emptiness.

"He further reflects thus: ‘This signless concentration of mind that I have attained is conditioned and mentally fashioned^[12]. If it is conditioned and mentally fashioned, I shall not delight in it^[13], yearn for it, or abide upon it.’

"Knowing thus and seeing thus, his mind is liberated from the taint of sensual desire, liberated from the taint of existence, and liberated from the taint of ignorance. When liberated, he knows that he is liberated and knows as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ He understands thus: ‘This is empty of the taint of sensual desire, empty of the taint of existence, and empty of the taint of ignorance; but there is that which is not empty, namely, only this body of mine with its six sense bases, sustained by life.

Whatever disturbance there might be due to the taint of sensual desire is not present here. Whatever disturbance there might be due to the taint of existence and the taint of ignorance is also not present here. There is present only the disturbance due to this body of mine with its six sense bases, sustained by life^[14].’ Whatever is not present there, he sees as empty of it.

Whatever else remains there, he sees as truly present. Ananda, this is dwelling in true, undistorted emptiness. This is the destruction of the taints, the taintless, the unconditioned liberation of mind.

"Ananda, whatever Tathagatas, Unattached Ones, Perfectly Enlightened Ones there were in the past, all of them dwelt in this true, undistorted emptiness: the destruction of the taints, the taintless, the unconditioned liberation of mind.

"Ananda, whatever Tathagatas, Unattached Ones, Perfectly Enlightened Ones there will be in the future, all of them will dwell in this true, undistorted emptiness: the destruction of the taints, the taintless, the unconditioned liberation of mind.

"Ananda, in the present I am the Tathagata, the Unattached One, the Perfectly Enlightened One, and I too dwell in this true, undistorted emptiness: the destruction of the taints, the taintless, the unconditioned liberation of mind.

"Therefore, Ananda, you should train thus."

Thus spoke the Buddha. After hearing what the Buddha had said, the Venerable Ananda and the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.124, Cūḷa-suññatā-suttaṃ.

^[02] See Sutta 189 above.

^[03] Pāli: Sakkesu (.....) nagarakam nāma sakyānaṃ nigamo, among the Sakyans, there was a town of the Sakyans named Nagaraka.

^[04] Dwelling in emptiness 行 空. Pāli: suññatāvihāra, abiding in emptiness, abiding in the nature of emptiness, living in a state of emptiness.

^[05] Dwelling in true, undistorted emptiness. Pāli: Yathābhuccā avipallatthā parisuddhā sunnatāvakkam. Penetration into emptiness that is true, pure, and undistorted. These four terms are regarded here as synonymous.

^[06] Chinese: niệm nhất vô sự tưởng 念 一 無 事 想. Pāli: araññasaññaṃ paṭicca manasi karoti ekattaṃ, depending on the perception of the forest, he attends to singleness. Depending on the perception of the forest, he concentrates upon one single object, singleness.

^[07] Bì lao 疲 勞, Pāli: daratha, uneasiness, distress.

^[08] Perception of the base of infinite space 無 量 空 處 想. Pāli: ākāsānañcāyatana-saññā.

^[09] Perception of the base of infinite consciousness 無 量 識 處 想. Pāli: viññāṇañcanāyatana-saññā.

^[10] Perception of the base of nothingness 無 所 處 想. Pāli: ākiñcaññāyatana-saññā.

^[11] Signless concentration of mind 無 想 心 定. Pāli: animitta-cetosamādhi (signless concentration of mind). The Chinese version omits the perception of the sphere of neither-perception-nor-non-perception (nevasaññāsaññāyātana-saññā) mentioned in the Pāli version.

^[12] Originally practiced, originally contemplated 本 所 本 所 思. Pāli: ayampi kho animoitto cetosamādhi abhsaṅkhato abhisañcetayito: this signless concentration of mind is a supreme conditioned state, an object of contemplation. “Supreme conditioned state” means belonging to the conditioned, because it is more excellent and transcendent. In the Chinese version, this is read as abhisaṃkhāra (original practice or supreme activity) instead of abhisaṃkhata. “Originally contemplated” (abhisañcetayita) is understood here as that which is produced through volition, something fashioned by thought.

^[13] Compare Pāli: abhismkhatṃm (....) aniccṃm: belonging to the conditioned, it is impermanent.

^[14] Pāli: kāyaṃ paṭicca-saḷāyatanikaṃ jīvitapaccayā: dependent upon the body with its six sense bases as the condition for the continuance of life.

191. THE DISCOURSE ON GREAT EMPTINESS^[1]

Thus have I heard:

At one time the Buddha was traveling among the Sakyans, dwelling in the city of Kapilavastu, in the Nigrodha Grove^[02].

Then, when the night had passed, early in the morning the Blessed One donned his robe, took his bowl, and entered the city of Kapilavastu to seek alms.

After the meal, in the afternoon, he went to the dwelling of the Sakyan Kāḷakhemaka^[03]. At that time, many beds and seats had been arranged in the dwelling of the Sakyan Kāḷakhemaka, and many bhikshus were staying there.

The Blessed One then left the dwelling of the Sakyan Kāḷakhemaka and went to the dwelling of the Sakyan Ghāṭā^[04]. At that time, Venerable Ānanda and many bhikshus were making robes in the dwelling of the Sakyan Ghāṭā. Seeing the Buddha approaching from afar, Venerable Ānanda went out to welcome him, received the Buddha’s robe and bowl, returned inside, prepared a seat, and drew water for washing his feet.

After washing his feet, the Buddha sat upon the seat that Venerable Ānanda had prepared in the dwelling of the Sakyan Ghāṭā and said:

“Ānanda, have many beds and seats been arranged in the dwelling of the Sakyan Kāḷakhemaka, and are many bhikshus staying there?”

Venerable Ānanda replied:

“Indeed, Blessed One, many beds and seats have been arranged in the dwelling of the Sakyan Kāḷakhemaka, and many bhikshus are staying there. Why is this? Because today we are making robes.”

The Blessed One then said to Ānanda:

“A bhikshu should not desire noisy conversation, delight in noisy conversation, gather together for noisy conversation, desire crowds, delight in crowds, assemble in crowds, dislike being apart from crowds, or dislike living alone in secluded places.

“If a bhikshu desires noisy conversation, delights in noisy conversation, gathers together for noisy conversation, desires crowds, delights in crowds, assembles in crowds, dislikes being apart from crowds, and dislikes living alone in secluded places, then that he should easily and without difficulty attain the noble delight, the delight in freedom from sensual desire, the delight in seclusion, the delight in tranquility, the delight in perfect awakening, the delight in having no possessions, and the delight in freedom from birth and death—this is impossible.

“Ānanda, if a bhikshu does not desire noisy conversation, does not delight in noisy conversation, does not gather together for noisy conversation, does not desire crowds, does not delight in crowds, does not assemble in crowds, wishes to be apart from crowds, and always delights in living alone in secluded places, then that he should easily and without difficulty attain the noble delight, the delight in freedom from sensual desire, the delight in seclusion, the delight in tranquility, the delight in perfect awakening, the delight in having no possessions, and the delight in freedom from birth and death—this is indeed possible.

“Ānanda, a bhikshu should not desire noisy conversation, delight in noisy conversation, gather together for noisy conversation, desire crowds, delight in crowds, assemble in crowds, dislike being apart from crowds, or dislike living alone in secluded places.

“If a bhikshu desires noisy conversation, delights in noisy conversation, gathers together for noisy conversation, desires crowds, delights in crowds, assembles in crowds, dislikes being apart from crowds, and dislikes living alone in secluded places, then that he should attain the temporary, cherished liberation of mind^[05] and the timeless, immovable liberation of mind^[06] is utterly impossible.

“Ānanda, if a bhikshu does not desire noisy conversation, does not delight in noisy conversation, does not gather together for noisy conversation, does not desire crowds, does not delight in crowds, does not assemble in crowds, wishes to be apart from crowds, and always delights in living alone in secluded places, then that he should attain the temporary, cherished liberation of mind and the timeless, immovable liberation of mind is indeed possible.

“Why is this? Ānanda, I do not see any form in which I might desire to delight. That form decays and changes, and when it becomes otherwise, sorrow, lamentation, weeping, grief, suffering, and distress arise. Therefore, I abide in another dwelling and attain perfect and complete awakening. This is to transcend all perceptions of form and abide in external emptiness.

“Ānanda, after abiding in this dwelling, joy arises in me. With right mindfulness and right understanding, I experience this joy throughout the whole body; then rapture arises, tranquility^[07] arises, bliss arises, and concentration arises. With right mindfulness and right understanding, I experience this concentration throughout the whole body.

“Ānanda, if any bhikshu, bhikshuni, upāsaka, or upāsikā comes to see me, for their sake I abide with my mind in such and such a state—secluded, peaceful, and free from sensual desire. I also teach them the Dharma, encourage them, and support them.

“Ānanda, a bhikshu who wishes always to abide in emptiness^[08] should establish his mind inwardly, bring it to stillness, make it unified, and concentrate it.^[09] After establishing his mind inwardly, bringing it to stillness, making it unified, and concentrating it, he should contemplate internal emptiness.

“Ānanda, if a bhikshu says, ‘I do not establish my mind inwardly or bring it to stillness, nor do I make it unified and concentrate it,’ then, Ānanda, you should know that he brings great weariness upon himself.^[10]

“Ānanda, how does a bhikshu establish his mind inwardly, bring it to stillness, make it unified, and concentrate it? In this body, the bhikshu has rapture and bliss born of seclusion from sensual desire. These steep and permeate the whole body, completely suffusing and filling it; there is no part of the body that is not pervaded by the rapture and bliss born of seclusion from sensual desire. Ānanda, it is just as a bath attendant fills a vessel with bathing powder, pours in water, and kneads it thoroughly until it foams, so that the moisture permeates and saturates it completely, within and without, without any leaking out.

Even so, Ānanda, in this body the bhikshu has rapture and bliss born of seclusion from sensual desire. These steep and permeate the whole body, completely suffusing and filling it. There is no part of the body that is not pervaded by the rapture and bliss born of seclusion from sensual desire.”

“Ananda, having thus firmly established, settled, and stilled his mind within, making it unified and concentrated^[11], a bhikkhu should direct his attention to internal emptiness. After he has directed his attention to internal emptiness, if his mind wavers, does not incline toward it, does not become clear, does not become settled, and is not liberated in internal emptiness, that bhikkhu should direct his attention to external emptiness. After he has directed his attention to external emptiness, if his mind wavers, does not incline toward it, does not become clear, does not become settled, and is not liberated in external emptiness:

“Ananda, if while contemplating, the bhikkhu knows, ‘I am directing my attention to external emptiness, yet my mind wavers, does not incline toward it, does not become settled, and is not liberated in external emptiness,’ that bhikkhu should direct his attention to internal-and-external emptiness. After he has contemplated internal-and-external emptiness, if his mind wavers, does not incline toward it, does not become clear, does not become settled, and is not liberated in internal-and-external emptiness: Ananda, if while contemplating, the bhikkhu knows, ‘I am contemplating internal-and-external emptiness, yet my mind wavers, does not incline toward it, does not become clear, does not become settled,

and is not liberated in internal-and-external emptiness,’ that bhikkhu should direct his attention to the imperturbable.

“After he has contemplated the imperturbable, if his mind wavers, does not incline toward it, does not become clear, does not become settled, and is not liberated in the imperturbable: Ananda, if while contemplating, a bhikkhu knows, ‘I am contemplating the imperturbable, yet my mind wavers, does not incline toward it, does not become clear, does not become settled, and is not liberated in the imperturbable,’ that bhikkhu should tame and repeatedly tame his mind, in one manner or another, by one concentration or another; he should cultivate and repeatedly cultivate it, make it pliant and ever more pliant, greatly delighting in pliancy and finding great serene joy in seclusion.

“When, in one manner or another and by one concentration or another, he has tamed and repeatedly tamed his mind, cultivated and repeatedly cultivated it, made it pliant and ever more pliant, greatly delighted in pliancy, and found great serene joy in seclusion, he should attain and abide in internal emptiness.

“After he has attained and come to abide in internal emptiness, his mind does not waver; it inclines toward it, becomes clear, settles, and is liberated in internal emptiness. Ananda, while contemplating, the bhikkhu knows, ‘I have attained and come to abide in internal emptiness; my mind does not waver, but inclines toward it, becomes clear, settles, and is liberated in internal emptiness.’ This is called clear comprehension.

“Ananda, the bhikkhu should attain and abide in external emptiness. After he has attained and come to abide in external emptiness, his mind does not waver; it inclines toward it, becomes clear, settles, and is liberated in external emptiness. Ananda, while contemplating, the bhikkhu thus knows, ‘I have attained and come to abide in external emptiness; my mind does not waver, but inclines toward it, becomes clear, settles, and is liberated in external emptiness.’ This is called clear comprehension.

“Ananda, the bhikkhu should attain and abide in internal-and-external emptiness. After he has attained and come to abide in internal-and-external emptiness, his mind does not waver; it inclines toward it, becomes clear, settles, and is liberated in internal-and-external emptiness. Ananda, while contemplating, the bhikkhu thus knows, ‘I have attained and come to abide in internal-and-external emptiness; my mind does not waver, but inclines toward it, becomes clear, settles, and is liberated in internal-and-external emptiness.’ This is called clear comprehension.

“Ananda, he should attain and abide in the imperturbable. After he has attained and come to abide in the imperturbable, his mind does not waver; it inclines toward it, becomes clear, settles, and is liberated in the imperturbable. Ananda, while contemplating, the bhikkhu thus knows, ‘I have attained and come to abide in the imperturbable; my mind does not waver, but inclines toward it, becomes clear, settles, and is liberated in the imperturbable.’ This is called clear comprehension.

“Ananda, with his mind established in this abiding place, if that bhikkhu wishes to practice walking meditation, he leaves his meditation hut and walks back and forth on open ground in the shade of the meditation hut, his faculties turned inward toward the mind and not directed outward, attending to what is behind as though it were before him. Having practiced walking meditation in this way, no greed, sorrow, or evil unwholesome state arises in his mind. This is called clear comprehension.

“Ananda, with his mind established in this abiding place, if the bhikkhu wishes to sit in meditation, he leaves the walking path, proceeds to its end, spreads out his nisidana, and sits cross-legged. After he has seated himself firmly in this way, no greed, sorrow, or evil unwholesome state arises in his mind. This is called clear comprehension.

“Ananda, with his mind established in this abiding place, if that bhikkhu wishes to engage in thought^[12], he should not entertain these three evil, unwholesome thoughts: thoughts of sensual desire, thoughts of ill will, and thoughts of harming. He should entertain these three wholesome thoughts: thoughts of freedom from sensual desire, thoughts of non-ill will, and thoughts of harmlessness. After he has thought in this way, no greed, sorrow, or evil unwholesome state arises in his mind. This is called clear comprehension.

“Ananda, that bhikkhu does not engage in discussions that are not noble discussions and are not connected with the goal^[13], namely, discussions about kings, thieves, conflicts, food and drink, women, maidens, courtesans, worldly affairs, heterodox paths, and matters concerning the sea. He does not engage in such kinds of animal talk. If there are subjects of noble discussion that are connected with the goal, soften the mind, and are free from hindrances^[14]—namely, discussions about giving, morality, concentration, liberation, the knowledge and vision of liberation, gradual reduction^[15], non-assembly, fewness of desires, contentment, freedom from sensual desire, relinquishment, cessation, quiet sitting, and dependent origination—then,

after discussing such subjects as are discussed by ascetics, no greed, sorrow, or evil unwholesome state arises in his mind.

This is called clear comprehension.

“Furthermore, Ananda, there are five strands of sensual pleasure that are pleasing, agreeable, memorable, and associated with sensual delight: forms cognized by the eye, sounds cognized by the ear, odors cognized by the nose, flavors cognized by the tongue, and tangible objects cognized by the body. With a concentrated mind^[16], the bhikkhu contemplates^[17] these five exquisite sensual pleasures, and according to whichever sensual pleasure is present, a corresponding mental activity arises^[18]. Why is this? Whether earlier or later, according to whichever of these five strands of sensual pleasure is present, a corresponding mental activity arises.

“Ananda, while contemplating, the bhikkhu knows, ‘Among these five strands of sensual pleasure, according to whichever strand is present, a corresponding mental activity arises.’ He contemplates this or that strand of sensual pleasure as impermanent; he contemplates its decline, dispassion toward it, its relinquishment, its cessation, and its abandonment and release. If desire or defilement by desire exists in relation to these five strands of sensual pleasure, it is immediately extinguished. Ananda, if while contemplating in this way the bhikkhu knows, ‘The desire and defilement by desire that existed in relation to these five strands of sensual pleasure have now been eliminated,’ this is called clear comprehension.”

"Furthermore, Ananda, there are five aggregates subject to clinging^[19]: the form aggregate subject to clinging, and the feeling, perception, formations, and consciousness aggregates subject to clinging. A bhikkhu thus contemplates their arising and passing away, observing: ‘Such is form, such is the arising of form, and such is the cessation of form. Such are feeling, perception, formations, and consciousness. Such is the arising of consciousness, and such is the cessation of consciousness.’ If there is any conceit ‘I am’^[20] regarding these five aggregates subject to clinging, it is thereby eliminated. Ananda, when a bhikkhu contemplates in this way, he knows that conceit ‘I am’ regarding the five aggregates subject to clinging has been eliminated. This is called right knowledge.

"Ananda, this Dharma is utterly desirable, utterly delightful, utterly worthy of mindfulness, undefiled, and free from clinging^[21]. Mara cannot approach it, nor can evil draw near. The evil, unwholesome, defiled states that form the roots of future existence, bring affliction and painful retribution, and are the causes of birth, aging, illness, and death cannot approach it either. This is the accomplishment of heedfulness. Why is this? Through heedfulness, the Tathagata, the Worthy One, the Perfectly Enlightened One, attained awakening; and from heedfulness as the root, immeasurable wholesome qualities arise, extending even to the factors conducive to the Path^[22].

"Therefore, Ananda, you should train thus: ‘I too shall accomplish heedfulness.’ You should train in this way.

"Ananda, for what beneficial purpose does a faithful disciple follow the Blessed One and attend upon him throughout his life?"

Venerable Ananda addressed the Blessed One:

"The Blessed One is the source of the Dharma, the Blessed One is the master of the Dharma, and the Dharma originates from the Blessed One. May the Blessed One please expound this matter. Having heard it, I shall fully understand its meaning."

The Buddha then said:

"Ananda, listen attentively and consider it well. I shall explain it fully for you."

Venerable Ananda assented and listened.

The Buddha said:

"Ananda, it is not merely for the sake of discourses, verses, and expositions that a faithful disciple follows the Blessed One and attends upon him throughout his life. Ananda, perhaps he has long since heard this Dharma, recited and practiced it a thousand times, concentrated his mind upon contemplating and examining it, and clearly seen and deeply penetrated it. If these subjects are noble discussions consonant with the ultimate goal, making the mind gentle and free from hindrances—namely, discussions of generosity, morality, concentration, wisdom, liberation, knowledge and vision of liberation, gradual diminution, non-assembly, fewness of desires, contentment, freedom from desire, abandonment, cessation, meditative seclusion,

and dependent origination—then such subjects of discussion among ascetics are readily obtained, not with difficulty.

It is for this beneficial purpose that a faithful disciple follows the Blessed One and attends upon him throughout his life. Ananda, in this way there may be an encumbrance^[23] for the teacher, an encumbrance for the disciple, and an encumbrance for their companions in the holy life.

"Ananda, what is an encumbrance for the teacher?

"Here, a certain teacher arises in the world. Possessing deliberation and reflection, he observes the various kinds of ordinary people with a deliberative mind. Endowed with eloquence, he goes to a secluded forest, deep into the woods, beneath a tree, or upon a high slope—a place utterly still and silent, remote, free from disturbance, and devoid of human presence, suitable for seated meditation. Dwelling there, he trains in seclusion and diligently strives, attaining the higher mind and dwelling happily in this very life.

"After training in seclusion, diligently striving, and dwelling in peace and happiness, he follows his disciples back among brahmins, householders, townspeople, and the people of the country. After returning with his disciples among brahmins, householders, townspeople, and the people of the country, he becomes conceited and returns to the household life. Thus there is an encumbrance for the teacher, and he is also encumbered by evil, unwholesome, defiled states that are the roots of future existence, bring affliction and painful retribution, and are the causes of birth, aging, illness, and death. This is an encumbrance for the teacher.

"Ananda, what is an encumbrance for the disciple? A disciple of that teacher trains in his teacher’s practice of seclusion. He dwells in a secluded forest, deep in the woods, beneath a tree, or upon a mountain slope—a place utterly still and silent, remote, free from disturbance, and devoid of human presence, suitable for seated meditation.

Dwelling there, he trains in seclusion and diligently strives, attaining the higher mind and dwelling happily in this very life. After training in seclusion, diligently striving, and dwelling in peace and happiness, he follows his disciples back among brahmins, householders, townspeople, and the people of the country. After returning with his disciples among brahmins, householders, townspeople, and the people of the country, he becomes conceited and returns to the household life.

Thus there is an encumbrance for the disciple, and he is also encumbered by evil, unwholesome states that are the roots of future existence, bring affliction and painful retribution, and are the causes of birth, aging, illness, and death. This is an encumbrance for the disciple.

"Ananda, what is an encumbrance for companions in the holy life? Here, a Tathagata arises in the world: a Worthy One, Perfectly Enlightened, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Trainer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. He dwells in a secluded forest, deep in the woods, beneath a tree, or upon a high slope—a place utterly still, remote, free from disturbance, and devoid of human presence, suitable for seated meditation.

"Ananda, for what beneficial purpose does the Tathagata dwell in a secluded forest, deep in the woods, beneath a tree, or upon a high slope—a place utterly still and silent, remote, free from disturbance, and devoid of human presence, suitable for seated meditation?"

"Venerable Ananda addressed the Blessed One:

"The Blessed One is the source of the Dharma, the Blessed One is the master of the Dharma, and the Dharma originates from the Blessed One. May the Blessed One please expound this matter. Having heard it, I shall fully understand its meaning."

The Buddha then said:

"Ananda, listen attentively and consider it well. I shall explain it fully for you."

Venerable Ananda assented and listened.

The Buddha said:

"Ananda, the Tathagata does not dwell in a secluded forest, deep in the woods, beneath a tree, or upon a high slope—a place utterly still and silent, remote and devoid of human presence, suitable for seated meditation—in order to obtain what has not yet been obtained, acquire what has not yet been acquired, or realize what has not yet been realized. Ananda, the Tathagata dwells in a secluded forest, deep in the woods, beneath a tree, or upon a high slope—a place utterly still and silent, remote and devoid of human presence, suitable for seated meditation—for two purposes. The first is to dwell happily in the present for his own sake. The second is out of loving-kindness toward those of future generations.

"Perhaps in future generations people will follow the Tathagata’s example and dwell in secluded forests, deep in the woods, beneath trees, or upon high slopes—places utterly still and silent, remote, free from disturbance, and devoid of human presence, suitable for seated meditation. Ananda, it is precisely for this beneficial purpose that the Tathagata dwells in a secluded forest, deep in the woods, beneath a tree, or upon a high slope—a place utterly still and silent, remote, free from anger, and devoid of human presence, suitable for seated meditation. Dwelling there, he trains in seclusion and diligently strives, attaining the higher mind and dwelling happily in this very life.

"After the Tathagata has trained in seclusion, diligently striven, and dwelt in peace and happiness, he follows his companions in the holy life back among the bhikkhus, bhikkhunis, male lay followers, and female lay followers. After returning with his companions in the holy life among the bhikkhus, bhikkhunis, male lay followers, and female lay followers, the Tathagata does not become conceited and return to the household life.

“Ānanda, if that person realizes the unshakable liberation of mind, I do not say that there is any obstruction for him. But if he attains the four higher states of mind^[24] and dwells happily in the present life—attainments arising from his former abiding in diligence and heedfulness—then here he may perhaps decline from them because of assembling with a large multitude of disciples.

“Furthermore, Ānanda, a disciple of that Teacher follows the Teacher and dwells in a secluded forest, deep in the woods, beneath a tree, or upon a high slope, where all sound and commotion have ceased, remote, free from danger, devoid of human presence, and conducive to tranquil meditation. While dwelling there, he trains in seclusion and strives diligently, attaining a higher state of mind and dwelling happily in the present life.

After training in seclusion, striving diligently, and dwelling in peace and happiness, he follows his fellow practitioners of the holy life and returns to the bhikshus, bhikshunis, upāsakas, and upāsikās. After following his fellow practitioners of the holy life and returning to the bhikshus, bhikshunis, upāsakas, and upāsikās, he becomes conceited and returns home. Thus he becomes a source of affliction to his fellow practitioners of the holy life and is himself afflicted by evil and unwholesome states—the roots of future existence, which bring torment and painful retribution and are causes of birth, aging, illness, and death.

This is called affliction to practitioners of the holy life.

“Ānanda, among the afflictions affecting a Teacher, a disciple, and practitioners of the holy life, affliction to practitioners of the holy life is most undesirable, disagreeable, unlovable, unpleasant, and unwelcome. Therefore, Ānanda, you should act toward me with loving-kindness and not give rise to hostility.

“Ānanda, how does a disciple give rise to hostility toward the Teacher and fail to act with loving-kindness?

“When the Teacher teaches the Dharma to his disciple, he does so out of affection and concern, seeking the disciple’s benefit and blessing, seeking his peace and happiness, and arousing a mind of compassion, saying: ‘This is beneficial. This is peaceful and happy. This is beneficial, peaceful, and happy.’ If that disciple is neither respectful nor compliant, does not become established in right knowledge, does not direct his mind toward conformity with the Dharma and the practice of the Dharma, does not receive the true Dharma, transgresses the Teacher’s instructions, and does not attain concentration, such a disciple gives rise to hostility toward the Teacher and does not act with loving-kindness.

“When the Teacher teaches the Dharma to his disciple, he does so out of affection and concern, seeking the disciple’s benefit and well-being, seeking his peace and happiness, and arousing a mind of compassion, saying: ‘This is beneficial. This is peaceful and happy. This is beneficial, peaceful, and happy.’ If the disciple practices accordingly, becomes established in right knowledge, directs his mind toward conformity with the Dharma and the practice of the Dharma, receives the true Dharma, does not transgress the Teacher’s instructions, and is able to attain concentration, such a disciple acts toward the Teacher with loving-kindness and does not give rise to hostility.

“Therefore, Ānanda, you should act toward me with loving-kindness and not give rise to hostility. Why is this? Ānanda, I do not say: ‘As a potter treats tiles.^[25]’ Rather, Ānanda, I say: ‘With severity and rigor.^[26]’ With utmost severity, even to the point of hardship. Whatever is solid and true will stand firm.^[27]”

Thus spoke the Buddha. After the Venerable Ānanda and the bhikshus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.122 Mahā-suññatā-suttaṃ.

^[02] See Suttas 12, 100, and 116.

^[03] Gia-la-sai-ma Śākya Monastery 加 羅 差 摩 釋 精 舍. Pāli: Kāḷakhemakassa Sakkassa vohāra, the monastery of Kālakhema, a member of the Śākya clan.

^[04] Già-la Śākya 伽 羅 釋, Pāli: Ghaṭāya-sakkassa.

^[05] See the notes in Sutta No. 127. Pāli: sāmāyikā kantā cetovimutti.

^[06] See the notes in Sutta No. 172. Pāli: asāmāyika akuppā cetovimutti.

^[07] Tranquility, understood as pliancy.

^[08] Frequently practicing emptiness. As in Sutta No. 190 above.

^[09] Pāli: ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ—the inner mind should be settled, calmed, unified, and concentrated.

^[10] See n. 7, Sutta No. 190.

^[11] That is, after attaining and entering the first dhyāna. The Pāli speaks of the first through the fourth dhyānas.

^[12] Thought, that is, initial application, discursive thought, or intention. There are three unwholesome thoughts: sensual thought, ill-will, and harmfulness. Pāli: tayo akusala-vitkkā: kāma-vitakko, vyāpāda-vitakko, avihiṃs-vitakko. See D.33 Saṅgītisuttanta.

^[13] Unrelated to the aim of the Noble Path.

^[14] Pāli: cetovinīvaraṇasappayā—the mind is opened and unobscured.

^[15] Gradual diminution 漸 損; see Sutta 91 above.

^[16] The original Chinese has “reaching” 至 到; the Pāli may be abhikhaṇaṃ (frequently), understood here as abhikkantaṃ (surpassing).

^[17] Pāli: abhikkhaṇaṃ sakam cittam paccavekkhitabham—one should frequently contemplate the mind, frequently examining one’s own mind.

^[18] Compare the Pāli: Atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā añnñtarasmiṃ vā āyatane upajjati cetaso samudācāroti—does any habitual mental tendency arise in me toward this or that sphere among the five strands of sensual pleasure?

^[19] The five clinging skandhas.

^[20] The conceit of self, Pāli: asmimāna, the complex of “I exist” or “I am.”

^[21] Non-reception.

^[22] If there are factors conforming to the Path.

^[23] Affliction to the Teacher, Pāli: ācariyūpaddava, misfortune or danger to the teacher.

^[24] The four higher states of mind, here referring to the four meditative absorptions, or four dhyānas.

^[25] A potter must always handle tiles gently. But a Teacher does not merely indulge his disciples. Thus, “as a potter makes tiles” 陶 師 作 瓦. Pāli: yathā kumbakāro āmake āmakamatte, as a potter treats pottery that has not yet been fired.

^[26] “With severity, even to the point of hardship” 嚴 急 至 苦. Pāli: niggayha niggayha, pavayha pavagha, rebuking again and again, praising again and again.

^[27] “Whatever is genuine and true will surely be able to proceed” 若 真 實 者 必 能 往 也. Pāli: yo sāro so thassati.