雜阿含經 卷第一Saṃyukta Āgama · Fascicle 1

Among the thirty-two discourses of Fascicle 1, the shortest has only seven characters: “The discourse on defilement is taught in the same way.” The compilers did not even write the text out. They only tell you: take the sentence the World-Honored One spoke in the previous discourse, change it to “defilement,” and all the rest is the same. Those seven characters say everything about how to read this fascicle.

All the Rest Is the Same

Every discourse in this fascicle begins with form and then says, “and so with feeling, perception, formations, and consciousness.” The sentence is the same; only one word changes. In the first discourse the word is “impermanent”: “Contemplate form as impermanent. Whoever contemplates thus has right contemplation.” In the thirteenth it is “gratification”; in the fifteenth, “the fetters”; in the nineteenth, “bound by the bonds”; in the twenty-first, “wavering.” By the tenth discourse you can probably recite the ending of the next one. This is not the text being lazy. Every bound person is bound in a different place. One does not know that form is impermanent; another knows and still delights in it; another is caught in a single sentence, “I am superior, I am equal, I am inferior.” So the same road has to be spoken again from every doorway.

That One Word

But between neighbouring discourses, often only one word really does change. The ninth says: “Form is impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is also not mine.” Four terms, two “therefores” and one “also.” Impermanence is not one thing, suffering another, and not self a third. It is that the glance which sees impermanence goes on to see suffering, and the glance which sees suffering goes on to see not self. By the twenty-third discourse the one word falls on “not self, not other than self, not within one another”: form is not the self, apart from form there is no other self, and self and form are not inside each other. From “impermanent” to “not within one another” the fascicle has travelled more than twenty discourses, but it is the same glance looking further and further down.

Saying It Oneself

In the last three discourses the one who teaches is not the Buddha but Śāriputra. In the thirtieth he teaches by asking first. “Is form permanent or impermanent?” The answer: “Impermanent.” Is it suffering? It is suffering. Something impermanent, suffering, subject to change—do you still see it as self? No. By this point Śroṇa, the householder’s son, has already said the answer himself; Śāriputra then states it as the teaching, which is why the text says of him that he “saw the Dharma and attained the Dharma, not depending on another.” In the thirty-first and thirty-second Śāriputra first states the teaching, then asks, then states it once more; the questions in between are these same few lines. The fascicle has repeated itself thirty-two times, and at the end it lets the listener open their own mouth.

Where It Stops

The fascicle ends on one sentence: “in all the world one takes hold of nothing; taking hold of nothing, one is attached to nothing; attached to nothing, one attains nirvāṇa by oneself.” To take hold is to reach out and grasp; not grasping, one is not attached; not attached, there is nothing more to seek. This is the same chain as the first discourse, “whoever contemplates rightly gives rise to weariness; weariness exhausts delight and craving; when delight and craving are exhausted, the mind is said to be liberated,” only now spoken from beginning to end. When you close this fascicle you need not remember what each of the thirty-two discourses said. Remember only that they change one word, and that the word points, every time, to the one thing you are holding in your hand right now.

Fascicle 1 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: the opening of the Connected Discourses on the Five Aggregates of Clinging, from the first discourse to the thirty-second, thirty-two discourses in all; among them stand four summary verses set by the compilers, each placed after the discourses it gathers. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0001a03）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 1.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds thirty-two discourses, and at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 1.”

〔1 · Contemplate form as impermanent〕（0001a06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should contemplate form as impermanent. To contemplate in this way is right contemplation. When one contemplates rightly, weariness arises; when weariness arises, delight and craving are exhausted; when delight and craving are exhausted, the mind is said to be liberated. In this way contemplate feeling, perception, formations, and consciousness as impermanent. To contemplate in this way is right contemplation. When one contemplates rightly, weariness arises; when weariness arises, delight and craving are exhausted; when delight and craving are exhausted, the mind is said to be liberated. Just so, bhikṣu! One whose mind is liberated, if wishing to realize it for oneself, can realize it for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ As with contemplating impermanence, so it is likewise with contemplating suffering, emptiness, and not self.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔2 · Reflect rightly on form〕（0001a16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should reflect rightly on form, contemplating form as impermanent and knowing it as it really is. Why is that? Bhikṣus! For one who reflects rightly on form, contemplating form as impermanent and knowing it as it really is, desire and craving for form are cut off; when desire and craving are cut off, the mind is said to be liberated. In this way you should reflect rightly on feeling, perception, formations, and consciousness, contemplating consciousness as impermanent and knowing it as it really is. Why is that? For one who reflects rightly on consciousness, contemplating consciousness as impermanent, desire and craving for consciousness are cut off; when desire and craving are cut off, the mind is said to be liberated. One whose mind is liberated in this way, if wishing to realize it for oneself, can realize it for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ As with reflecting rightly on impermanence in this way, so it is likewise with reflecting rightly on suffering, emptiness, and not self.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔3 · Not knowing form〕（0001a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who does not know form, does not understand it, does not abandon it, and is not free from desire for it cannot end suffering. In this way, one who does not know feeling, perception, formations, and consciousness, does not understand them, does not abandon them, and is not free from desire for them cannot end suffering. Bhikṣus! One who knows form, understands it, abandons it, and is free from desire for it can end suffering; in this way, one who knows feeling, perception, formations, and consciousness, understands them, abandons them, and is free from desire for them is capable of ending suffering.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔4 · Not knowing form〕（0001b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who does not know form, does not understand it, does not abandon it, is not free from desire for it, and whose mind is not liberated cannot pass beyond the fear of birth, old age, sickness, and death. In this way, one who does not know feeling, perception, formations, and consciousness, does not understand them, does not abandon them, is not free from desire and craving for them, and whose mind is not liberated cannot pass beyond the fear of birth, old age, sickness, and death. Bhikṣus! One who knows form, understands it, abandons it, and is free from desire for it can pass beyond the fear of birth, old age, sickness, and death. Bhikṣus! One who knows, understands, is free from desire and craving, and whose mind is liberated can pass beyond the fear of birth, old age, sickness, and death. In this way, one who knows feeling, perception, formations, and consciousness, understands them, abandons them, is free from desire and craving for them, and whose mind is liberated can pass beyond the fear of birth, old age, sickness, and death.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔5 · One who delights in form〕（0001b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who delights in form delights in suffering; one who delights in suffering cannot be liberated from suffering, does not understand, and is not free from desire. In this way, one who delights in feeling, perception, formations, and consciousness delights in suffering; one who delights in suffering cannot be liberated from suffering. Bhikṣus! One who does not delight in form does not delight in suffering; one who does not delight in suffering is liberated from suffering. In this way, one who does not delight in feeling, perception, formations, and consciousness does not delight in suffering; one who does not delight in suffering is liberated from suffering. Bhikṣus! One who does not know form, does not understand it, is not free from desire and craving for it, and whose mind is not liberated—whose mind, attached by craving, is not liberated—cannot end suffering; in this way, one who does not know feeling, perception, formations, and consciousness, does not understand them, is not free from desire and craving for them, and whose mind is not liberated cannot end suffering. One who knows form, understands it, is free from desire and craving for it, and whose mind is liberated can end suffering; in this way, one who knows feeling, perception, formations, and consciousness, understands them, is free from desire and craving for them, and whose mind is liberated can end suffering.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔6 · Not knowing form〕（0001c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who does not know form, does not understand it, is not free from desire and craving for it, and whose mind is not liberated cannot pass beyond the fear of birth, old age, sickness, and death; in this way, one who does not know feeling, perception, formations, and consciousness, does not understand them, is not free from desire and craving for them, and whose mind is not liberated cannot pass beyond the fear of birth, old age, sickness, and death. Bhikṣus! One who knows form, understands it, is free from desire and craving for it, and whose mind is liberated can pass beyond the fear of birth, old age, sickness, and death; in this way, one who knows feeling, perception, formations, and consciousness, understands them, is free from desire and craving for them, and whose mind is liberated can pass beyond the fear of birth, old age, sickness, and death.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔7 · One who delights in form〕（0001c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who delights in form delights in suffering; one who delights in suffering cannot be liberated from suffering. In this way, one who delights in feeling, perception, formations, and consciousness delights in suffering; one who delights in suffering cannot be liberated from suffering. Bhikṣus! One who does not delight in form does not delight in suffering; one who does not delight in suffering is liberated from suffering. In this way, one who does not delight in feeling, perception, formations, and consciousness does not delight in suffering; one who does not delight in suffering is liberated from suffering.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔Summary verse · Discourses 1–7〕（0001c20）The seven discourses above are gathered by name by the compilers in a single verse: “Impermanence, and suffering, emptiness”—contemplating impermanence, and suffering and emptiness (Discourse 1); “not self”—contemplating not self (Discourse 1); “right reflection”—reflecting rightly (Discourse 2); “not knowing and the rest, four kinds”—the four discourses headed by not knowing and the like (Discourses 3–6); “and delight in form”—and further, delight in form (Discourse 7).

〔8 · Past and future form〕（0001c22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Past and future form is impermanent—how much more so present form! Noble disciple! One who contemplates in this way does not look back longingly at past form, does not crave future form, and toward present form gives rise to weariness and freedom from desire, and turns rightly toward cessation. In this way, past and future feeling, perception, formations, and consciousness are impermanent—how much more so present consciousness! Noble disciple! One who contemplates in this way does not look back longingly at past consciousness, does not long for future consciousness, and toward present consciousness gives rise to weariness and freedom from desire, and turns rightly toward cessation. As with impermanence, so it is likewise with suffering, emptiness, and not self.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔9 · Form is impermanent; what is impermanent〕（0002a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is also not mine. To contemplate in this way is called true right contemplation. In this way, feeling, perception, formations, and consciousness are impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is also not mine. To contemplate in this way is called true contemplation. Noble disciple! One who contemplates in this way grows weary of form, grows weary of feeling, perception, formations, and consciousness; because of weariness, one takes no delight in them; because one takes no delight in them, one is liberated. For one who is liberated, true knowledge arises: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔10 · Form is impermanent; what is impermanent〕（0002a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is not mine. To contemplate in this way is called true contemplation. In this way, feeling, perception, formations, and consciousness are impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is not mine. To contemplate in this way is called true contemplation. Noble disciple! One who contemplates in this way is liberated from form, is liberated from feeling, perception, formations, and consciousness. Of such people I say that they are liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔11 · Form is impermanent; the causes〕（0002a21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; whatever serves as cause and as condition for the arising of forms, that too is impermanent. Forms arisen from impermanent causes and impermanent conditions—how could they be permanent? In this way, feeling, perception, formations, and consciousness are impermanent; whatever serves as cause and as condition for the arising of consciousness, that too is impermanent. Consciousness arisen from impermanent causes and impermanent conditions—how could it be permanent? Just so, bhikṣus! Form is impermanent; feeling, perception, formations, and consciousness are impermanent. What is impermanent is suffering; what is suffering is not self; what is not self is not mine. Noble disciple! One who contemplates in this way grows weary of form, grows weary of feeling, perception, formations, and consciousness. Having grown weary, one takes no delight in them; taking no delight in them, one is liberated; being liberated, knowledge and vision arise: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔12 · Form is impermanent; the causes〕（0002b04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Form is impermanent; whatever serves as cause and as condition for the arising of forms, that too is impermanent. Forms arisen from impermanent causes and impermanent conditions—how could they be permanent? Feeling, perception, formations, and consciousness are impermanent; whatever serves as cause and as condition for the arising of consciousness, that too is impermanent. Consciousness arisen from impermanent causes and impermanent conditions—how could it be permanent? Just so, bhikṣus! Form is impermanent; feeling, perception, formations, and consciousness are impermanent; what is impermanent is suffering; what is suffering is not self; what is not self is not mine. To contemplate in this way is called true contemplation. Noble disciple! One who contemplates in this way is liberated from form, is liberated from feeling, perception, formations, and consciousness. Of such people I say that they have been liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔13 · If beings, in form〕（0002b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If beings did not savor the gratification of form, they would not be stained by form; it is because beings savor the gratification of form that they are stained and attached. In this way, if beings did not savor the gratification of feeling, perception, formations, and consciousness, those beings would not be stained by consciousness; it is because beings savor the gratification of feeling, perception, formations, and consciousness that those beings are stained by consciousness. Bhikṣus! If form were not a danger to beings, those beings ought not to grow weary of form; it is because form is a danger to beings that those beings grow weary of form. In this way, if feeling, perception, formations, and consciousness were not a danger, those beings ought not to grow weary of consciousness; it is because feeling, perception, formations, and consciousness are a danger to beings that those beings grow weary of consciousness. Bhikṣus! If there were no deliverance from form for beings, those beings ought not to be delivered from form; it is because there is deliverance from form for beings that those beings are delivered from form. In this way, if there were no deliverance from feeling, perception, formations, and consciousness for beings, those beings ought not to be delivered from consciousness; it is because there is deliverance from feeling, perception, formations, and consciousness for beings that those beings are delivered from consciousness. Bhikṣus! If I did not know as it really is, regarding these five aggregates of clinging, gratification as gratification, danger as danger, and escape as escape, then among the gods, Māra, Brahmā, ascetics, brahmins, and the assemblies of gods and humans, I would not be freed, would not go out, would not escape, and would dwell forever in inversion, and would also be unable to realize for myself anuttarā samyaksaṃbodhi, that is, unsurpassed, right, and complete awakening. Bhikṣus! Because I know as it really is, regarding these five aggregates of clinging, gratification as gratification, danger as danger, and escape as escape, among the gods, Māra, Brahmā, ascetics, brahmins, and the assemblies of gods and humans, I have realized for myself freedom, going out, escape, and liberation from the bonds; I dwell no longer in inversion, and I am also able to realize for myself anuttarā samyaksaṃbodhi.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔14 · Formerly, in the gratification of form〕（0002c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Formerly I sought and I practiced regarding the gratification of form; whatever in the gratification of form I awakened to in accordance with it, that gratification of form I saw with wisdom as it really is. In this way I sought and I practiced regarding the gratification of feeling, perception, formations, and consciousness; whatever in the gratification of feeling, perception, formations, and consciousness I awakened to in accordance with it, that gratification of consciousness I saw with wisdom as it really is. Bhikṣus! I sought and I practiced regarding the danger of form; whatever in the danger of form I awakened to in accordance with it, that danger of form I saw with wisdom as it really is; in this way I sought and I practiced regarding the danger of feeling, perception, formations, and consciousness; whatever in the danger of consciousness I awakened to in accordance with it, that danger of consciousness I saw with wisdom as it really is. Bhikṣus! I sought and I practiced regarding the escape from form; whatever in the escape from form I awakened to in accordance with it, that escape from form I saw with wisdom as it really is; in this way I sought and I practiced regarding the escape from feeling, perception, formations, and consciousness; whatever in the escape from feeling, perception, formations, and consciousness I awakened to in accordance with it, that escape from feeling, perception, formations, and consciousness I saw with wisdom as it really is. Bhikṣus! If I did not know as it really is, regarding these five aggregates of clinging, gratification as gratification, danger as danger, and escape as escape, then among the gods, Māra, Brahmā, ascetics, brahmins, and the assemblies of gods and humans, I would not be freed, would not escape, would not go out, and would dwell forever in inversion, unable to realize for myself anuttarā samyaksaṃbodhi. Bhikṣus! Because I know as it really is, regarding the five aggregates of clinging, gratification as gratification, danger as danger, and escape as escape, among the gods, Māra, Brahmā, ascetics, brahmins, and the assemblies of gods and humans, I am freed, I have escaped, I have gone out, I dwell no longer in inversion, and I am able to realize for myself anuttarā samyaksaṃbodhi.” Then the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔Summary verse · Discourses 8–14〕（0003a04）The seven discourses above are gathered by name by the compilers in a single verse: “the past: four kinds of teaching”—teaching past, future, and present, together with the four kinds, impermanence, suffering, emptiness, and not self (Discourse 8); “weariness and liberation”—teaching weariness (Discourse 9), and teaching liberation (Discourse 10); “two teach causes and conditions”—two discourses teach cause and condition (Discourses 11–12); “gratification, again, two kinds”—of those that teach gratification there are also two (Discourses 13–14).

〔15 · Now explain it briefly for me〕（0003a06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “Excellent, World-Honored One! Now, please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place and cultivate heedfulness. Having cultivated heedfulness, I will reflect further: the reason a son of good family goes forth, shaving off hair and beard, putting on the Dharma robes, and with faith leaving home for homelessness, is for the sake of the ultimate, unsurpassed pure conduct, to realize for himself in this very life: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” At that time the World-Honored One said to that bhikṣu: “Good! Good! Bhikṣu, you have spoken these words well. You say: ‘Please explain the essentials of the Dharma briefly for me; having heard the Dharma, I will dwell alone in a quiet place and cultivate heedfulness, up to: I know of myself that I will undergo no further existence.’ Is this what you say?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Bhikṣu! If one is driven by the fetters, one dies by the fetters; if one dies by the fetters, one is bound by clinging. Bhikṣu! If one is not driven by the fetters, one does not die by the fetters; not dying by the fetters, one is liberated from clinging.” The bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! Form is driven by the fetters, form dies by the fetters; what is driven by the fetters and dies by the fetters is bound by clinging. In this way, feeling, perception, formations, and consciousness are driven by the fetters and die by the fetters; what is driven by the fetters and dies by the fetters is bound by clinging. World-Honored One! If form is not driven by the fetters and does not die by the fetters, what is not driven by the fetters and does not die by the fetters is liberated from clinging. In this way, if feeling, perception, formations, and consciousness are not driven by the fetters and do not die by the fetters, what is not driven by the fetters and does not die by the fetters is liberated from clinging. World-Honored One, it is in this way that I understand in full the meaning of the Dharma spoken briefly.” The Buddha said to the bhikṣu: “Good! Good! Bhikṣu! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? Form is driven by the fetters and dies by the fetters; what is driven by the fetters and dies by the fetters is bound by clinging. In this way, feeling, perception, formations, and consciousness are driven by the fetters and die by the fetters; what is driven by the fetters and dies by the fetters is bound by clinging. Bhikṣu! Form is not driven by the fetters and does not die by the fetters; what is not driven by the fetters and does not die by the fetters is liberated from clinging. In this way, feeling, perception, formations, and consciousness are not driven by the fetters and do not die by the fetters; what is not driven by the fetters and does not die by the fetters is liberated from clinging.” Then that bhikṣu, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew. Alone in a quiet place, he practiced diligently and dwelt in heedfulness. Having practiced diligently and dwelt in heedfulness, he reflected: the reason a son of good family goes forth, shaving off hair and beard, putting on the Dharma robes, and with faith leaving home for homelessness, up to: I know of myself that I will undergo no further existence. At that time that bhikṣu became an arhat, and his mind was liberated.

〔16 · The question as above〕（0003b14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was. What he asked was the same as in the preceding discourse; the difference lies only here: “What is driven by the fetters and dies by the fetters adds to the reckonings; if it is not driven by the fetters and does not die by the fetters, it does not add to the reckonings.” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” At that time that bhikṣu said to the Buddha: “World-Honored One! If form is driven by the fetters and dies by the fetters, what is driven by the fetters and dies by the fetters adds to the reckonings. In this way, if feeling, perception, formations, and consciousness are driven by the fetters and die by the fetters, what is driven by the fetters and dies by the fetters adds to the reckonings. World-Honored One! If form is not driven by the fetters and does not die by the fetters, what is not driven by the fetters and does not die by the fetters does not add to the reckonings. In this way, if feeling, perception, formations, and consciousness are not driven by the fetters and do not die by the fetters, what is not driven by the fetters and does not die by the fetters does not add to the reckonings. World-Honored One, it is in this way that I understand in full the meaning of the Dharma spoken briefly.” In this way, up to: he attained arhatship, and his mind was liberated.

〔17 · Explain the essentials of the Dharma briefly for me〕（0003b28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. A certain bhikṣu rose from his seat, bared his right shoulder, joined his palms, and said to the Buddha: “Excellent, World-Honored One! Please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness: the reason a son of good family goes forth, shaving off hair and beard, putting on the Dharma robes, and with faith leaving home for homelessness, going forth to learn the Way, is for the sake of the ultimate, unsurpassed pure conduct, to realize in his own person in this very life: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” At that time the World-Honored One said to that bhikṣu: “Good! Good! You say this: ‘World-Honored One! Please explain the essentials of the Dharma briefly for me; I will understand in full the meaning of the Dharma spoken briefly, and will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence.’ Is this what you say?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Bhikṣu! Whatever is not proper to you should be quickly cut off. When those things are cut off, there will be benefit through the meaning, and peace and happiness through the long night.” At that time that bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! Form is not proper to me and should be quickly cut off; feeling, perception, formations, and consciousness are not proper to me and should be quickly cut off. In this way there will be benefit through the meaning, and peace and happiness through the long night. Therefore, World-Honored One, I understand in full the meaning of the Dharma the World-Honored One has spoken briefly.” The Buddha said: “Good! Good! Bhikṣu! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? Form is not proper to you and should be quickly cut off. In this way, feeling, perception, formations, and consciousness are not proper to you and should be quickly cut off. Once they are cut off, there will be benefit through the meaning, and peace and happiness through the long night.” Then that bhikṣu, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew. Alone in a quiet place, he practiced diligently and dwelt in heedfulness. Having practiced diligently and dwelt in heedfulness, he reflected: the reason a son of good family goes forth, shaving off hair and beard, putting on the Dharma robes, and with right faith leaving home for homelessness, up to: I know of myself that I will undergo no further existence. At that time that bhikṣu became an arhat, and his mind was liberated.

〔18 · Explain the essentials of the Dharma briefly for me〕（0003c28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu rose from his seat, bared his right shoulder, paid homage to the Buddha, withdrew, stood to one side, and said to the Buddha: “Excellent, World-Honored One! Please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence.” The Buddha said to the bhikṣu: “Good! Good! You say this: ‘World-Honored One! Please explain the essentials of the Dharma briefly for me; having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence’—is it so?” At that time that bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Whatever is not proper to you, and not proper to anyone else either—such things should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night.” At that time that bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! Form is not self, is not proper to me, and is not proper to anyone else either; such a thing should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. In this way, feeling, perception, formations, and consciousness are not self, are not proper to me, and are not proper to anyone else either; they should be quickly removed and cut off; when those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. Therefore I understand in full the meaning of the Dharma the Tathāgata has spoken briefly.” The Buddha said to the bhikṣu: “Good! Good! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? Bhikṣu! Form is not self, is not proper to you, and is not proper to anyone else either; such a thing should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. In this way, feeling, perception, formations, and consciousness are not self, are not proper to you, and are not proper to anyone else either; such things should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night.” Then that bhikṣu, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew. Alone in a quiet place, he practiced diligently and dwelt in heedfulness, up to: I know of myself that I will undergo no further existence. At that time that bhikṣu’s mind was liberated, and he became an arhat.

〔19 · Explain the essentials of the Dharma briefly for me〕（0004a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu rose from his seat, paid homage to the Buddha, and said to the Buddha: “World-Honored One! Please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness. Having dwelt in heedfulness, I will reflect: the reason a son of good family, with right faith, leaves home for homelessness, up to: I know of myself that I will undergo no further existence.” At that time the World-Honored One said to that bhikṣu: “Good! Good! You now say this: ‘Excellent, World-Honored One! Please explain the essentials of the Dharma briefly for me; having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence’—is it so?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Bhikṣu! A thing bound by the bonds should be quickly removed and cut off; when those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night.” At that time that bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! Form is a thing bound by the bonds, and this thing bound by the bonds should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. In this way, feeling, perception, formations, and consciousness are things bound by the bonds, and these things bound by the bonds should be quickly removed and cut off. When those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. Therefore I understand in full the meaning of the Dharma the World-Honored One has spoken briefly.” The Buddha said to the bhikṣu: “Good! Good! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? Form is a thing bound by the bonds; such a thing should be quickly removed and cut off; when those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night. In this way, feeling, perception, formations, and consciousness are things bound by the bonds; such things should be quickly removed and cut off; when those things are removed and cut off, there will be benefit through the meaning, and peace and happiness through the long night.” Then that bhikṣu, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew; alone in a quiet place, he reflected with single-minded diligence and dwelt in heedfulness, up to: his mind was liberated, and he became an arhat.

〔20 · The Discourse on Staining is likewise〕（0004b25）The Discourse on Staining is also taught in this way.

〔21 · Explain the essentials of the Dharma briefly for me〕（0004b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu rose from his seat, paid homage to the Buddha, and said to the Buddha: “World-Honored One! Please explain the essentials of the Dharma briefly for me. Having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness. Having dwelt in heedfulness, I will reflect: the reason a son of good family, with right faith, leaves for homelessness, up to: I know of myself that I will undergo no further existence.” At that time the World-Honored One said to that bhikṣu: “Good! Good! You now say this: ‘Excellent, World-Honored One! Please explain the essentials of the Dharma briefly for me; having heard the Dharma, I will dwell alone in a quiet place, reflect with single-minded diligence, and dwell in heedfulness, up to: I know of myself that I will undergo no further existence’—is it so?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Bhikṣu! When one wavers, one is bound by Māra; if one does not waver, one is liberated from Pāpīyas.” The bhikṣu said to the Buddha: “I understand, World-Honored One! I understand, Well-Gone One!” The Buddha said to the bhikṣu: “How do you understand in full the meaning of the Dharma I have spoken briefly?” The bhikṣu said to the Buddha: “World-Honored One! When form wavers, one is bound by Māra; if it does not waver, one is liberated from Pāpīyas. In this way, when feeling, perception, formations, and consciousness waver, one is bound by Māra; if they do not waver, one is liberated from Pāpīyas. Therefore I understand in full the meaning of the Dharma the World-Honored One has spoken briefly.” The Buddha said to the bhikṣu: “Good! Good! You have understood in full the meaning of the Dharma I have spoken briefly. Why is that? If, when form wavers, one is bound by Māra; if it does not waver, one is liberated from Pāpīyas. In this way, when feeling, perception, formations, and consciousness waver, one is bound by Māra; if they do not waver, one is liberated from Pāpīyas.” Up to: that bhikṣu knew of himself that he would undergo no further existence; his mind was liberated, and he became an arhat.

〔22 · As the World-Honored One has said〕（0004c20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a bhikṣu named Kalpa came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One has said: a bhikṣu’s mind is well liberated. World-Honored One! How is a bhikṣu’s mind well liberated?” At that time the World-Honored One said to Kalpa: “Good! Good! You are able to ask the Tathāgata about the mind’s being well liberated. Good, Kalpa! Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Kalpa! You should contemplate and know that all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is impermanent. Having rightly contemplated impermanence, love for form is removed. When love for form is removed, the mind is well liberated. Contemplate feeling, perception, formations, and consciousness in this way—whether past, future, or present, whether internal or external, coarse or subtle, whether fine or ugly, whether far or near—all of it is impermanent. Having rightly contemplated impermanence, love for consciousness is removed. When love for consciousness is removed, I say that the mind is well liberated. Kalpa! A bhikṣu whose mind is well liberated in this way, the Tathāgata says, is called one whose mind is well liberated. Why is that? Because craving and desire are cut off. One in whom craving and desire are cut off, the Tathāgata says, is called one whose mind is well liberated.” Then the bhikṣu Kalpa, having heard what the Buddha said, was greatly delighted at heart, paid homage to the Buddha, and withdrew. At that time the bhikṣu Kalpa, having received the Buddha’s teaching, dwelt alone in a quiet place, reflected with single-minded diligence, and dwelt in heedfulness, up to: he knew of himself that he would undergo no further existence; his mind was well liberated, and he became an arhat.

〔23 · How does one know, how does one see〕（0005a11）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Rāhula came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! How must one know, how must one see, so that regarding this body of mine with its consciousness and all the signs of outer objects, I may be without the binding and attachment of the view of self, the view of mine, and the fetter of conceit?” The Buddha said to Rāhula: “Good! Good! You are able to ask the Tathāgata: how must one know, how must one see, so that regarding this body of mine with its consciousness and all the signs of outer objects, I may be without the binding and attachment of the view of self, the view of mine, and the fetter of conceit—is it so?” Rāhula said to the Buddha: “It is so, World-Honored One!” The Buddha said to Rāhula: “Good! Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you. Rāhula! You should contemplate all forms whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: contemplate rightly in this way with even wisdom. In this way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: contemplate as it really is in this way with even wisdom. Just so, Rāhula! A bhikṣu knows in this way and sees in this way. One who knows in this way and sees in this way, regarding this body with its consciousness and all the signs of outer objects, is without the binding and attachment of the view of self, the view of mine, and the fetter of conceit. Rāhula! If a bhikṣu is thus—regarding this body with its consciousness and all the signs of outer objects, without the binding and attachment of the view of self, the view of mine, and the fetter of conceit—that bhikṣu is called one who has cut off craving and desire, turned away the bonds, and, through right and unbroken comprehension, reached the final end of suffering.” Then Rāhula, having heard what the Buddha said, rejoiced and practiced accordingly.

〔24 · How does one know, how does one see〕（0005b05）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to Rāhula: “Bhikṣu! How must one know, how must one see, so that regarding this body of mine with its consciousness and all the signs of outer objects, there is no binding and attachment of the view of self, the view of mine, and the fetter of conceit?” Rāhula said to the Buddha: “The World-Honored One is the master of the Dharma, the guide, the protector. Excellent—may the World-Honored One expound this meaning for the bhikṣus; when the bhikṣus have heard it from the Buddha, they will receive it, uphold it, and practice it.” The Buddha said to Rāhula: “Listen carefully! Listen carefully! Reflect on it well, and I will explain it for you.” Rāhula said to the Buddha: “Yes, I receive the teaching.” The Buddha said to Rāhula: “You should contemplate all forms whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: contemplate as it really is in this way with even wisdom. In this way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: contemplate as it really is in this way with even wisdom. Bhikṣu! Knowing in this way and seeing in this way, regarding this body of mine with its consciousness and all the signs of outer objects, there is no binding and attachment of the view of self, the view of mine, and the fetter of conceit. Rāhula! If a bhikṣu is thus—regarding the body with its consciousness and all the signs of outer objects, without the binding and attachment of the view of self, the view of mine, and the fetter of conceit—he has passed beyond the doubting mind, has left all signs far behind, and is still and liberated; this is called a bhikṣu who has cut off craving and desire, turned away the bonds, and, through right and unbroken comprehension, reached the final end of suffering.” Then Rāhula, having heard what the Buddha said, rejoiced and practiced accordingly.

〔Summary verse · Discourses 15–24〕（0005b26）The ten discourses above are gathered by name by the compilers in a single verse: “the fetters”—teaching being driven by the fetters (Discourse 15); “adding to the reckonings”—teaching adding to the reckonings (Discourse 16); “not self”—teaching what is not proper to oneself (Discourse 17); “not another’s”—teaching what is not proper to anyone else either (Discourse 18); “bound by the bonds”—teaching the thing bound by the bonds (Discourse 19); “wavering”—teaching that in wavering one is bound by Māra (Discourse 21); “what Kalpa asked”—the one discourse the bhikṣu Kalpa asked (Discourse 22); “and also the two discourses Rāhula asked”—and further the two discourses Rāhula asked (Discourses 23–24). Discourse 20 has only one sentence of abbreviated teaching, and the verse does not give its name separately.

〔25 · As the World-Honored One speaks of the learned〕（0005b28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, paid homage to the Buddha, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One speaks of ‘the learned’—what is it to be learned?” The Buddha said to the bhikṣu: “Good! Good! Are you now asking me the meaning of being learned?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you. Bhikṣu, you should know: if one hears a teaching that can give rise, toward form, to weariness, freedom from desire, cessation, and stillness, this is called being learned; in this way, one who hears a teaching that can give rise, toward feeling, perception, formations, and consciousness, to weariness, freedom from desire, cessation, and stillness—this is called a learned bhikṣu; this is called the learning of which the Tathāgata speaks.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.

〔26 · As the World-Honored One has said〕（0005c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One speaks of ‘a teacher of the Dharma’—how is one called a teacher of the Dharma?” The Buddha said to the bhikṣu: “Good! Good! Do you now wish to know the meaning of the teacher of the Dharma of whom the Tathāgata speaks?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you.” The Buddha said to the bhikṣu: “If, regarding form, one proclaims a teaching that can give rise to weariness, freedom from desire, cessation, and stillness, this is called a teacher of the Dharma; if, regarding feeling, perception, formations, and consciousness, one proclaims a teaching that can give rise to weariness, freedom from desire, cessation, and stillness, this is called a teacher of the Dharma; this is called the teacher of the Dharma of whom the Tathāgata speaks.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.

〔27 · As the World-Honored One speaks of practice in accordance with the Dharma〕（0005c20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head in homage, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One speaks of ‘practice in accordance with the Dharma’—what is practice in accordance with the Dharma?” The Buddha said to the bhikṣu: “Good! Good! Do you now wish to know practice in accordance with the Dharma?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you. Bhikṣu! To turn, regarding form, toward weariness, freedom from desire, and cessation—this is called practice in accordance with the Dharma; in this way, feeling, perception, formations, and consciousness—to turn, regarding consciousness, toward weariness, freedom from desire, and cessation—this is called practice in accordance with the Dharma.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.

〔28 · As the World-Honored One has said〕（0005c29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! As the World-Honored One has said, one can attain nirvāṇa seen in this very life; how can a bhikṣu attain nirvāṇa seen in this very life?” The Buddha said to the bhikṣu: “Good! Good! Do you now wish to know nirvāṇa seen in this very life?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you.” The Buddha said to the bhikṣu: “When, toward form, weariness, freedom from desire, and cessation arise, no outflows arise, and the mind is rightly liberated, this is called a bhikṣu’s attaining nirvāṇa seen in this very life; in this way, feeling, perception, formations, and consciousness—when, toward consciousness, weariness, freedom from desire, and cessation arise, no outflows arise, and the mind is rightly liberated, this is called a bhikṣu’s attaining nirvāṇa seen in this very life.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.

〔29 · As the World-Honored One speaks of expounding the Dharma〕（0006a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a bhikṣu named Sanmiliti came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “As the World-Honored One speaks of ‘a teacher who expounds the Dharma’—how is one called a teacher who expounds the Dharma?” The Buddha said to the bhikṣu: “Do you now wish to know the meaning of the teacher who expounds the Dharma?” The bhikṣu said to the Buddha: “It is so, World-Honored One!” The Buddha said to the bhikṣu: “Listen carefully, reflect on it well, and I will explain it for you. If a bhikṣu, regarding form, proclaims weariness, freedom from desire, and cessation, this is called a teacher who expounds the Dharma. In this way, regarding feeling, perception, formations, and consciousness—regarding consciousness, to proclaim weariness, freedom from desire, and cessation—this is called a teacher who expounds the Dharma.” Then that bhikṣu, having heard what the Buddha said, leapt for joy, paid homage, and departed.

〔Summary verse · Discourses 25–29〕（0006a22）The five discourses above are gathered by name by the compilers in a single verse: “the learned” (Discourse 25); “teaching the Dharma well”—the teacher of the Dharma who teaches it well (Discourse 26); “toward the Dharma”—practice in accordance with the Dharma (Discourse 27); “and nirvāṇa”—and nirvāṇa seen in this very life (Discourse 28); “Sanmiliti asks what a teacher who expounds the Dharma is”—Sanmiliti asks how one is a teacher who expounds the Dharma (Discourse 29).

〔30 · If there are ascetics〕（0006a24）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was on Vulture Peak. Then a son of a householder named Śroṇa, walking about each day, came to Vulture Peak, went to where the venerable Śāriputra was, exchanged greetings about his health, withdrew, sat to one side, and said to Śāriputra: “If there are ascetics and brahmins who, regarding form that is impermanent, form that changes, form that is not secure, say: ‘I am superior to others, I am equal to others, I am inferior to others’—why do those ascetics and brahmins think in this way and not see what is real? If ascetics and brahmins, regarding feeling, perception, formations, and consciousness that are impermanent, changing, and not secure, say: ‘I am superior to others, I am equal to others, I am inferior to others’—why do those ascetics and brahmins think in this way and not see what is real? If ascetics and brahmins, regarding form that is impermanent, form that changes, form that is not secure, say: ‘I am superior to others, I am equal to others, I am inferior to others’—on what reckoning do they not see what is real? Regarding feeling, perception, formations, and consciousness that are impermanent, changing, and not secure, saying: ‘I am superior to others, I am equal to others, I am inferior to others’—on what reckoning do they not see what is real?” Śāriputra asked him in return: “Śroṇa! What do you think? Is form permanent or impermanent?” Śroṇa answered: “Impermanent.” “Śroṇa! If it is impermanent, is it suffering?” He answered: “It is suffering.” “Śroṇa! If it is impermanent, is suffering, and is subject to change, what do you think? Would a noble disciple, in this, see form as self, as other than self, or as within one another with self?” He answered: “No.” “Śroṇa! What do you think? Are feeling, perception, formations, and consciousness permanent or impermanent?” He answered: “Impermanent.” “If they are impermanent, are they suffering?” He answered: “They are suffering.” “Śroṇa! If consciousness is impermanent, is suffering, and is subject to change, what do you think? Would a noble disciple, in this, see consciousness as self, as other than self, or as within one another with self?” He answered: “No.” “Śroṇa! You should know that form—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all form is not self, not other than self, and not within one another with self; this is called knowing as it really is. In this way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all consciousness is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! In this way, toward form, feeling, perception, formations, and consciousness, weariness arises, freedom from desire, and liberation; being liberated, knowledge and vision arise: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” At that time, when Śāriputra had spoken this discourse, Śroṇa, the son of a householder, was far removed from dust and free of defilement, and gained the pure Dharma-eye. At that time Śroṇa, the son of a householder, saw the Dharma, attained the Dharma, did not depend on others, and gained fearlessness within the true Dharma. He rose from his seat, bared his right shoulder, knelt on one knee with palms joined, and said to Śāriputra: “I have now crossed over. From this day on I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṅgha, and become an upāsaka. From this day on, for as long as this life lasts, I take refuge in the Three Jewels in purity.” Then Śroṇa, the son of a householder, having heard what Śāriputra said, rejoiced and leapt for joy, paid homage, and departed.

〔31 · If ascetics and brahmins〕（0006c04）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was on Vulture Peak. Then a son of a householder named Śroṇa, walking about each day, came to Vulture Peak, went to where Śāriputra was, bowed his head at his feet, withdrew, and sat to one side. At that time Śāriputra said to him: “Śroṇa! If ascetics and brahmins do not know form as it really is, do not know the arising of form as it really is, do not know the cessation of form as it really is, and do not know the path leading to the cessation of form as it really is, then, Śroṇa, you should know that such ascetics and brahmins are not capable of abandoning form. In this way, if ascetics and brahmins do not know feeling, perception, formations, and consciousness as they really are, do not know the arising of consciousness as it really is, do not know the cessation of consciousness as it really is, and do not know the path leading to the cessation of consciousness as it really is, they are therefore not capable of abandoning consciousness. Śroṇa! If ascetics and brahmins know form as it really is, know the arising of form as it really is, know the cessation of form as it really is, and know the path leading to the cessation of form as it really is, then, Śroṇa, you should know that such ascetics and brahmins are capable of abandoning form. In this way, Śroṇa, if ascetics and brahmins know feeling, perception, formations, and consciousness as they really are, know the arising of consciousness as it really is, know the cessation of consciousness as it really is, and know the path leading to the cessation of consciousness as it really is, then, Śroṇa, you should know that such ascetics and brahmins are capable of abandoning consciousness. Śroṇa! What do you think? Is form permanent or impermanent?” Śroṇa answered: “Impermanent.” Śāriputra asked further: “If it is impermanent, is it suffering?” He answered: “It is suffering.” Śāriputra said: “If form is impermanent, is suffering, and is subject to change, would a noble disciple indeed see, in this, form as self, as other than self, or as within one another with self?” He answered: “No.” “Śroṇa! In this way, are feeling, perception, formations, and consciousness permanent or impermanent?” He answered: “Impermanent.” Śāriputra asked further: “If they are impermanent, are they suffering?” He answered: “They are suffering.” Śāriputra asked further: “If they are impermanent, are suffering, and are subject to change, would a noble disciple indeed see, in this, consciousness as self, as other than self, or as within one another with self?” He answered: “No.” “Śroṇa! You should know that form—whether past, future, or present, whether internal or external, whether coarse, subtle, fine, or ugly, whether far or near—of all form one knows that it is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! A noble disciple gives rise, toward form, to weariness, freedom from desire, and liberation, and is liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. In this way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all consciousness is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! A noble disciple gives rise, toward consciousness, to weariness, freedom from desire, and liberation, and is liberated from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress.” Then Śroṇa, having heard what Śāriputra said, rejoiced and leapt for joy, paid homage, and departed.

〔32 · If ascetics and brahmins〕（0007a10）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was on Vulture Peak. Then a son of a householder named Śroṇa, walking about each day, came to Vulture Peak, went to where Śāriputra was, bowed his head at his feet, withdrew, and sat to one side. At that time Śāriputra said to Śroṇa: “If ascetics and brahmins do not know form as it really is, do not know the arising of form as it really is, do not know the cessation of form as it really is, do not know the gratification of form as it really is, do not know the danger of form as it really is, and do not know the escape from form as it really is, they are therefore not capable of transcending form. If ascetics and brahmins do not know feeling, perception, formations, and consciousness as they really are, do not know the arising of consciousness as it really is, do not know the cessation of consciousness as it really is, do not know the gratification of consciousness as it really is, do not know the danger of consciousness as it really is, and do not know the escape from consciousness as it really is, then such ascetics and brahmins are therefore not capable of transcending consciousness. If ascetics and brahmins know as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, such ascetics and brahmins are capable of transcending form. If ascetics and brahmins know as it really is feeling, perception, formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness, such ascetics and brahmins are capable of transcending consciousness. Śroṇa! What do you think? Is form permanent or impermanent?” Śroṇa answered: “Impermanent.” “What is impermanent—is it suffering?” He answered: “It is suffering.” “Śroṇa! If form is impermanent, is suffering, and is subject to change, would a noble disciple indeed hold, in this, the view that form is self, other than self, or within one another with self?” He answered: “No.” “Śroṇa! What do you think? In this way, are feeling, perception, formations, and consciousness permanent or impermanent?” He answered: “Impermanent.” “If they are impermanent, are they suffering?” He answered: “They are suffering.” “Śroṇa! If they are impermanent, are suffering, and are subject to change, would a noble disciple indeed hold, in this, the view that consciousness is self, other than self, or within one another with self?” He answered: “No.” “Śroṇa! You should know that form—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—of all form one knows that it is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! Feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—of all consciousness one knows that it is not self, not other than self, and not within one another with self; this is called knowing as it really is. Śroṇa! A noble disciple rightly contemplates these five aggregates of clinging as not self and not mine. Contemplating rightly in this way, one takes up nothing in all the world; taking up nothing, one is attached to nothing; attached to nothing, one realizes nirvāṇa for oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” Then Śroṇa, the son of a householder, having heard what Śāriputra said, rejoiced and leapt for joy, paid homage, and departed.