雜阿含經 卷第二Saṃyukta Āgama · Fascicle 2

The last discourse of Fascicle 2 takes place in the Hall of Deer Mother in the Eastern Park. A bhikṣu asks nine questions, and one of them is: “Are the aggregates the clinging, or are the five aggregates other than the clinging?” The “clinging” here is grasping: are the aggregates themselves the grasping, or is the grasping some other thing apart from the aggregates? The World-Honored One answers: “The five aggregates are not the clinging, nor are the five aggregates other than the clinging; where there is desire and craving toward them, those are the five aggregates of clinging.” Not one, not two; where there is desire and craving upon the aggregates, they are called aggregates of clinging. The whole fascicle, twenty-six discourses, is about the difference made by that one word.

Form Does Not Obey

The first discourse of the fascicle gives a reason that Fascicle 1 never gave: “If form were self, sickness and pain should not arise in form, nor should one wish form to be thus or not thus.” If this body were me, I should be able to tell it not to fall sick and it would not fall sick; but it falls sick, and I have no say. So form is not self. This is not a mode of contemplation; it is a fact anyone can check on their own body. From this fact the fascicle goes on, discourse by discourse, to ask: then what is form? What are feeling, perception, formations, and consciousness?

Water and Earth

The thirty-ninth discourse speaks of seeds. A seed with earth and no water does not grow; with water and no earth it does not grow either; with both earth and water, it grows. “The five kinds of seed are a figure for consciousness together with the aggregates of clinging; the earth element is a figure for the four stations of consciousness; the water element is a figure for delight and craving, grasping at the four kinds of clinging where consciousness dwells.” Consciousness is the seed, form, feeling, perception, and formations are the earth, and delight and craving are the water. Consciousness fastens on the four aggregates, is watered by delight and craving, and grows. The fortieth discourse gathers this into one line: “One who is obstructed and stagnant is not liberated; one who is not obstructed and stagnant is liberated.” To be obstructed and stagnant is to be glued by the water to the earth. To cut it off, one does not carry away the earth; one draws off the water: “when one is free from craving toward the realm of form, then, being free from craving, the bond born of the mind’s obstruction and stagnation in form is cut.”

Two Names

The fifty-fifth discourse says it outright: “I shall now speak of the aggregates and the aggregates of clinging.” All form, past, future, or present, internal or external, coarse or fine, fair or foul, far or near, “all of them together are called the aggregate of form.” That is the aggregate. And the aggregate of clinging? “If form is with outflows and is clung to,” and gives rise to greed, hatred, and delusion, that is an aggregate of clinging. The difference is four words: with outflows, clung to. The fifty-sixth discourse says it again, in terms of outflows: “If form is with outflows and is clung to, that form can give rise to craving and hatred,” and is a thing with outflows; “whatever forms are without outflows and not clung to” are things without outflows. Clinging, clung to, with outflows: three words for one fact. The aggregate has been seized.

Who Is Eating Whom

The forty-sixth discourse has a sentence that is hard to hear: “I am now being eaten by present form; in past lives I was eaten by that form, just as now in the present.” We think we are the ones enjoying this body; the discourse says the body is eating us. So it was in the past, and if one still delights in future form, one “will again be eaten by that form.” This is what the “clinging” in “aggregate of clinging” looks like from the inside: it is not that you are holding it; it is holding you.

One Sentence

So, back to the Hall of Deer Mother. Aggregate and aggregate of clinging are not two different things. The same form, feeling, perception, formations, and consciousness, with desire and craving, are aggregates of clinging; without them, they are only aggregates. The forty-first discourse lists what this fascicle wants known in five items: “I know form as it really is, and I know the arising of form, the gratification of form, the danger of form, and the escape from form as they really are.” Know what it is, where it comes from, why it is lovable, why it is a danger, how to get out. Not one of the five asks you to destroy form. What is to be left behind, from beginning to end, is only that desire and craving. When you finish this fascicle, you need not remember the definitions of the five aggregates; only that an aggregate and an aggregate of clinging differ by one word, and that the word is not on the side of the aggregate. It is on yours.

Fascicle 2 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicle 1 and still within the Connected Discourses on the Five Aggregates of Clinging, from the thirty-third discourse to the fifty-eighth, twenty-six 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〕（0007b19）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 2.” 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 twenty-six discourses, and at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 2.”

〔33 · Form is not self〕（0007b22）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 not self. If form were self, sickness and pain should not arise in form, nor should one have, toward form, the wish that it be thus or not be thus. It is because form is without self that sickness and pain arise in form, and that one has, toward form, the wish that it be thus or not be thus. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣu! What do you think? Is form permanent or impermanent?” The bhikṣu said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣu! If it is impermanent, is it suffering?” The bhikṣu said to the Buddha: “It is suffering, World-Honored One!” “If it is impermanent, is suffering, and is subject to change, would a learned noble disciple, in this, see it as self, as other than self, or as within one another?” The bhikṣu said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣu, 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 not self, not other than self, and not within one another; contemplate it thus. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣu! A learned noble disciple contemplates these five aggregates of clinging as they really are, as not self and not mine. Having contemplated them as they really are, he clings to nothing in all the world; because he clings to nothing, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘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.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔34 · Form does not have a self〕（0007c13）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the dwelling place of the sages. At that time the World-Honored One said to the remaining five bhikṣus: “Form does not have a self. If form had a self, sickness and pain should not arise in form, nor could one have, toward form, the wish that it be thus or not be thus. It is because form is without self that sickness and pain arise in form, and that one can have, toward form, the wish that it be thus or not be thus; so it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! What do you think? Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣus! If it is impermanent, is it suffering?” The bhikṣus said to the Buddha: “It is suffering, World-Honored One!” “Bhikṣus! If it is impermanent, is suffering, and is subject to change, would a learned noble disciple, in this, see it as self, as other than self, or as within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, 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 not self and not mine; contemplate it as it really is. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! A learned noble disciple sees these five aggregates of clinging as not self and not mine. Contemplating in this way, he clings to nothing in all the world; because he clings to nothing, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘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.’” When the Buddha had spoken this discourse, the remaining five bhikṣus gave rise to no further outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔35 · Bhikṣus! This mind〕（0008a05）Thus have I heard. At one time the Buddha was staying at the caitya, in the Bamboo Grove Monastery. At that time there were three venerables not long gone forth: the venerable Aniruddha, the venerable Nanti, and the venerable Jinpiluo. At that time the World-Honored One, knowing what was in their minds, instructed them: “Bhikṣus! Regarding this mind, this intellect, this consciousness, reflect in this way and do not reflect in that way; cut off this desire, cut off this form, realize it in your own person, and dwell having attained it. Bhikṣus! Is there any form that is permanent, unchanging, and abiding unmoved?” The bhikṣus said to the Buddha: “No, World-Honored One!” The Buddha said to the bhikṣus: “Good! Good! Form is impermanent and subject to change—weariness, freedom from desire, cessation, stillness, passing away. In this way, form from the very beginning is all impermanent, suffering, and subject to change. Having known this, the harm, the burning, and the grief and distress of the outflows that arise in dependence on that form are all cut off and extinguished; having been cut off and extinguished, there is no attachment; with no attachment, one dwells in ease; dwelling in ease, one attains final nirvāṇa. So it is likewise with feeling, perception, formations, and consciousness.” When the Buddha spoke this discourse, the three venerables gave rise to no further outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔36 · Dwell as an island unto yourself〕（0008a21）Thus have I heard. At one time the Buddha was staying at Mathurā, in the Parasol Mango Grove beside the Bati River. At that time the World-Honored One said to the bhikṣus: “Dwell as an island unto yourself, dwell as your own refuge; dwell with the Dharma as your island, with the Dharma as your refuge; dwell with no other island, no other refuge. Bhikṣus! You should contemplate rightly: dwelling with yourself as island and refuge, with the Dharma as island and refuge, with no other island and no other refuge—from what cause do grief, lamentation, pain, and distress arise? How do they come to be? Through what? To what are they bound? How does one see for oneself that grief, lamentation, pain, and distress not yet arisen arise, and that grief, lamentation, pain, and distress already arisen grow, increase, and spread?” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us! Having heard it, the bhikṣus will practice as it is taught.” The Buddha said to the bhikṣus: “Listen closely and reflect well; I will explain it for you. Bhikṣus! There is form; because of form, being bound to form, one sees for oneself that grief, lamentation, pain, and distress not yet arisen arise, and that those already arisen grow and spread; so it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! Is there any form that is permanent, constant, unchanging, and abiding?” They answered: “No, World-Honored One!” The Buddha said to the bhikṣus: “Good! Good! Bhikṣus! Form is impermanent. If a son of good family knows that form is impermanent, suffering, and subject to change, is freedom from desire, cessation, stillness, and passing away, and that from the very beginning all form is impermanent, suffering, and subject to change—having known this, if the grief, lamentation, pain, and distress that arise from the causes and conditions of form are cut off, then, having cut them off, he has no attachment; because he is not attached, he dwells secure and at ease; dwelling secure and at ease, this is called nirvāṇa. So it is likewise with feeling, perception, formations, and consciousness.” When the Buddha spoke this discourse, sixteen bhikṣus gave rise to no outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔Summary verse · Discourses 33–36〕（0008b13）The four discourses above are gathered by name by the compilers in a single verse: “Bamboo Grove”—spoken at the Bamboo Grove Monastery at the caitya (Discourse 35); “Vaiśālī purified”—what this line of the verse refers to cannot be determined; “right contemplation”—teaching that one should contemplate rightly (Discourse 36); “impermanent, suffering, not self”—teaching that form is impermanent, is suffering, and is not self (Discourse 33); “five, three, and sixteen”—the numbers of those whose minds were liberated on hearing the Dharma: the remaining five bhikṣus (Discourse 34), the three venerables (Discourse 35), and the sixteen bhikṣus (Discourse 36).

〔37 · I do not quarrel with the world〕（0008b15）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: “I do not quarrel with the world; it is the world that quarrels with me. Why is that? Bhikṣus! One who speaks in accordance with the Dharma does not quarrel with the world. What the wise of the world say exists, I too say exists. What is it that the wise of the world say exists and I too say exists? Bhikṣus! That form is impermanent, suffering, and subject to change—the wise of the world say this exists, and I too say it exists. In this way, that feeling, perception, formations, and consciousness are impermanent, suffering, and subject to change—the wise of the world say this exists, and I too say it exists. What the wise of the world say does not exist, I too say does not exist: namely, that form is permanent, constant, unchanging, and abiding—the wise of the world say this does not exist, and I too say it does not exist. That feeling, perception, formations, and consciousness are permanent, constant, unchanging, and abiding—the wise of the world say this does not exist, and I too say it does not exist; this is called what the wise of the world say does not exist and I too say does not exist. Bhikṣus! There is the worldly dharma of the world, which I too know for myself and awaken to for myself, and which I distinguish, expound, and reveal for people; that the blind and eyeless of the world do not know it and do not see it is no fault of mine. Bhikṣus! What is the worldly dharma of the world, which I know for myself and awaken to for myself, and expound, distinguish, and reveal for people, and which the blind and eyeless do not know and do not see? It is this, bhikṣus: that form is impermanent, suffering, and subject to change—this is called the worldly dharma of the world; in this way, that feeling, perception, formations, and consciousness are impermanent and suffering—this is the worldly dharma of the world. Bhikṣus! This is the worldly dharma of the world, which I know for myself and awaken to for myself, and distinguish, expound, and reveal for people, and which the blind and eyeless do not know and do not see. What can I do for those who are blind and eyeless, who do not know and do not see!” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔38 · People of the world do lowly work〕（0008c08）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: “The people of the world do lowly work, seeking wealth to live by in all sorts of ways, and gain great riches; this the people of the world all know. As the people of the world know it, so I too say it. Why is that? So that I may not differ from the people of the world. Bhikṣus! It is like a single vessel: the people of one place call it a jianci, some call it a bo, some a bibiluo, some a zheliu, some a pixiduo, some a poshena, some a salao. As they know it, so I too say it. Why is that? So that I may not differ from the people of the world. In this way, bhikṣus, there is the worldly dharma, which I know for myself and awaken to for myself, and distinguish, expound, and reveal for people; having known it and seen it, I speak it; the blind and eyeless of the world do not know it and do not see it; the blind and eyeless of the world do not know it and do not see it—what can I do for them! Bhikṣus! What is the worldly dharma of the world, which I know for myself and awaken to for myself, up to: which they do not know and do not see? That form is impermanent, suffering, and subject to change—this is the worldly dharma of the world; that feeling, perception, formations, and consciousness are impermanent, suffering, and subject to change—this is the worldly dharma of the world. Bhikṣus! This is called the worldly dharma of the world, which I know for myself and see for myself, up to: the blind and eyeless do not know it and do not see it—what can be done!” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔39 · There are five kinds of seed〕（0008c26）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: “There are five kinds of seed. What are the five? Namely root seeds, stem seeds, joint seeds, self-dropping seeds, and fruit seeds. If these five kinds of seed are unbroken, undamaged, unrotted, not struck by wind, fresh, ripe, and firm, and there is the earth element but no water element, those seeds do not grow, increase, and spread. If those seeds are fresh, ripe, and firm, unbroken, undamaged, not struck by wind, and there is the water element but no earth element, those seeds also do not grow, increase, and spread. If those seeds are fresh, ripe, and firm, unbroken, undamaged, unrotted, not struck by wind, and there are the earth element and the water element, those seeds grow, increase, and spread. Bhikṣus! Those five kinds of seed are a figure for consciousness together with the aggregates of clinging; the earth element is a figure for the four stations of consciousness; the water element is a figure for craving and delight, the four kinds of clinging, grasping at the stations of consciousness. Which four? Consciousness dwells in form, grasps at form, is moistened by delight and craving, and grows, increases, and spreads; consciousness dwells in feeling, perception, and formations, grasps at feeling, perception, and formations, is moistened by craving and delight, and grows, increases, and spreads. Bhikṣus! Consciousness, in these, comes or goes, stays or passes away, or grows and spreads. Bhikṣus! If, apart from form, feeling, perception, and formations, one says that consciousness has a coming, a going, a staying, an arising, that is merely a matter of words and names; asked about it, one does not know, and one’s delusion grows, because it is not within its domain. One is free from craving toward the realm of form; being free from craving, the bond born of the mind’s obstruction and stagnation in form is cut; when the bond born of the mind’s obstruction and stagnation in form is cut, the grasping is cut; when the grasping is cut, consciousness has no dwelling place and no longer grows, increases, and spreads. One is free from craving toward the realms of feeling, perception, and formations; being free from craving, the bond born of the mind’s obstruction and stagnation in formations is cut; when the bond born of the mind’s obstruction and stagnation in formations is cut, the grasping is cut; when the grasping is cut, that consciousness has nowhere to dwell and no longer grows, increases, and spreads. Because it does not grow, it creates no formations; having created no formations, it stays; having stayed, one is content; being content, one is liberated; being liberated, one clings to nothing and is attached to nothing in all the world; clinging to nothing and 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.’ I say that that consciousness does not go east, west, south, or north, to the four intermediate directions, above, or below; it reaches nowhere and heads nowhere; it only sees the Dharma, wishing to enter nirvāṇa, stillness, coolness, purity, and truth.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔40 · One who is obstructed and stagnant is not liberated〕（0009a27）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 is obstructed and stagnant is not liberated; one who is not obstructed and stagnant is liberated. How is one obstructed and stagnant and not liberated? Bhikṣus! It is the stations of consciousness that grasp at the four aggregates of clinging. Which four? The station of consciousness obstructed and stagnant in form, the stations of consciousness obstructed and stagnant in feeling, perception, and formations, up to: because it is not within its domain—this is called being obstructed and stagnant, and therefore not liberated. How is one not obstructed and stagnant, and liberated? One is free from craving toward the realm of form, free from craving toward feeling, perception, formations, and consciousness, up to: purity and truth—this is being not obstructed and stagnant, and liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔41 · There are five aggregates of clinging〕（0009b07）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: “There are five aggregates of clinging—the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. Regarding these five aggregates of clinging, I know as it really is in five ways—I know form as it really is, and I know as it really is the arising of form, the gratification of form, the danger of form, and the escape from form. In this way I know feeling, perception, formations, and consciousness as they really are, and I know as it really is the arising of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness. How does one know form as it really is? All form whatever, all the four great elements and the form made of the four great elements—this is called form; thus one knows form as it really is. How does one know the arising of form as it really is? Delight in and fondness for form—this is called the arising of form; thus one knows the arising of form as it really is. How does one know the gratification of form as it really is? Namely, the joy and pleasure that arise from the causes and conditions of form—this is called the gratification of form; thus one knows the gratification of form as it really is. How does one know the danger of form as it really is? If form is impermanent, suffering, and subject to change—this is called the danger of form; thus one knows the danger of form as it really is. How does one know the escape from form as it really is? If, toward form, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from form; thus one knows the escape from form as it really is. How does one know feeling as it really is? There are the six classes of feeling—feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact; this is called feeling; thus one knows feeling as it really is. How does one know the arising of feeling as it really is? The arising of contact is the arising of feeling; thus one knows the arising of feeling as it really is. How does one know the gratification of feeling as it really is? The joy and pleasure that arise in dependence on the six feelings—this is called the gratification of feeling; thus one knows the gratification of feeling as it really is. How does one know the danger of feeling as it really is? If feeling is impermanent, suffering, and subject to change—this is called the danger of feeling; thus one knows the danger of feeling as it really is. How does one know the escape from feeling as it really is? Toward feeling one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from feeling; thus one knows the escape from feeling as it really is. How does one know perception as it really is? Namely, the six classes of perception. Which six? Namely perception born of eye-contact, and perception born of ear-, nose-, tongue-, body-, and mind-contact; this is called perception; thus one knows perception as it really is. How does one know the arising of perception as it really is? Namely, the arising of contact is the arising of perception; thus one knows the arising of perception as it really is. How does one know the gratification of perception as it really is? The joy and pleasure that arise from the causes and conditions of perception—this is called the gratification of perception; thus one knows the gratification of perception as it really is. How does one know the danger of perception as it really is? Namely, that perception is impermanent, suffering, and subject to change—this is called the danger of perception; thus one knows the danger of perception as it really is. How does one know the escape from perception as it really is? If, toward perception, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from perception; thus one knows the escape from perception as it really is. How does one know formations as they really are? Namely, the six classes of volition—volition born of eye-contact, and volition born of ear-, nose-, tongue-, body-, and mind-contact; this is called formations; thus one knows formations as they really are. How does one know the arising of formations as it really is? The arising of contact is the arising of formations; thus one knows the arising of formations as it really is. How does one know the gratification of formations as it really is? Namely, the joy and pleasure that arise from the causes and conditions of formations—this is called the gratification of formations; thus one knows the gratification of formations as it really is. How does one know the danger of formations as it really is? If formations are impermanent, suffering, and subject to change—this is called the danger of formations; thus one knows the danger of formations as it really is. How does one know the escape from formations as it really is? If, in formations, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from formations; thus one knows the escape from formations as it really is. How does one know consciousness as it really is? Namely, the six classes of consciousness—the class of eye-consciousness, and the classes of ear-, nose-, tongue-, body-, and mind-consciousness; this is called the classes of consciousness; thus one knows the classes of consciousness as they really are. How does one know the arising of consciousness as it really is? Namely, the arising of name and form—this is called the arising of consciousness; thus one knows the arising of consciousness as it really is. How does one know the gratification of consciousness as it really is? The joy and pleasure that arise from the causes and conditions of consciousness—this is called the gratification of consciousness; thus one knows the gratification of consciousness as it really is. How does one know the danger of consciousness as it really is? If consciousness is impermanent, suffering, and subject to change—this is called the danger of consciousness; thus one knows the danger of consciousness as it really is. How does one know the escape from consciousness as it really is? Namely, toward consciousness one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from consciousness; thus one knows the escape from consciousness as it really is. Bhikṣus! If ascetics and brahmins know and see form in this way, and, having known and seen in this way, are directed toward freedom from desire, this is called being rightly directed. One who is rightly directed, I say, has gained entry. So it is likewise with feeling, perception, formations, and consciousness. If ascetics and brahmins know form as it really is and see it as it really is, give rise to weariness toward form and to freedom from desire, and give rise to no outflows, their minds are liberated; if the mind is liberated, it is unalloyed; being unalloyed, pure conduct is established; pure conduct being established, one is free of others and has mastery—this is called the end of suffering. So it is likewise with feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔42 · There are seven skilful points〕（0010a04）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: “There are seven skilful points and three kinds of contemplation. One who exhausts this Dharma attains the ending of outflows, attains what is without outflows, liberation of mind and liberation by wisdom, and in this very life knows it for oneself, realizes it in one’s own person, and dwells having attained it: ‘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.’ What are a bhikṣu’s seven skilful points? Bhikṣus! One knows as it really is form, the arising of form, the cessation of form, the path leading to the cessation of form, the gratification of form, the danger of form, and the escape from form; in this way one knows as it really is feeling, perception, formations, and consciousness, and the arising of consciousness, the cessation of consciousness, the path leading to the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness. How does one know form as it really is? All form whatever, all the four great elements and the form made of the four great elements—this is called form; thus one knows form as it really is. How does one know the arising of form as it really is? Delight—this is called the arising of form; thus one knows the arising of form as it really is. How does one know the cessation of form as it really is? The cessation of delight—this is called the cessation of form; thus one knows the cessation of form as it really is. How does one know the path leading to the cessation of form as it really is? Namely, the eightfold noble path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration; this is called the path leading to the cessation of form; thus one knows the path leading to the cessation of form as it really is. How does one know the gratification of form as it really is? Namely, the joy and pleasure that arise from the causes and conditions of form—this is called the gratification of form; thus one knows the gratification of form as it really is. How does one know the danger of form as it really is? If form is impermanent, suffering, and subject to change—this is called the danger of form; thus one knows the danger of form as it really is. How does one know the escape from form as it really is? Namely, toward form one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from form; thus one knows the escape from form as it really is. How does one know feeling as it really is? Namely, the six feelings—feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact; this is called feeling; thus one knows feeling as it really is. How does one know the arising of feeling as it really is? The arising of contact is the arising of feeling; thus one knows the arising of feeling as it really is. How does one know the cessation of feeling as it really is? The cessation of contact is the cessation of feeling; thus one knows the cessation of feeling as it really is. How does one know the path leading to the cessation of feeling as it really is? Namely, the eightfold noble path—right view, up to right concentration; this is called the path leading to the cessation of feeling; thus one knows the path leading to the cessation of feeling as it really is. How does one know the gratification of feeling as it really is? The joy and pleasure that arise from the causes and conditions of feeling—this is called the gratification of feeling; thus one knows the gratification of feeling as it really is. How does one know the danger of feeling as it really is? If feeling is impermanent, suffering, and subject to change—this is called the danger of feeling; thus one knows the danger of feeling as it really is. How does one know the escape from feeling as it really is? If, toward feeling, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from feeling; thus one knows the escape from feeling as it really is. How does one know perception as it really is? Namely, the six perceptions—perception born of eye-contact, and perception born of ear-, nose-, tongue-, body-, and mind-contact; this is called perception; thus one knows perception as it really is. How does one know the arising of perception as it really is? The arising of contact is the arising of perception; thus one knows the arising of perception as it really is. How does one know the cessation of perception as it really is? The cessation of contact is the cessation of perception; thus one knows the cessation of perception as it really is. How does one know the path leading to the cessation of perception as it really is? Namely, the eightfold noble path—right view, up to right concentration; this is called the path leading to the cessation of perception; thus one knows the path leading to the cessation of perception as it really is. How does one know the gratification of perception as it really is? The joy and pleasure that arise from the causes and conditions of perception—this is called the gratification of perception; thus one knows the gratification of perception as it really is. How does one know the danger of perception as it really is? If perception is impermanent, suffering, and subject to change—this is called the danger of perception; thus one knows the danger of perception as it really is. How does one know the escape from perception as it really is? If, toward perception, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from perception; thus one knows the escape from perception as it really is. How does one know formations as they really are? Namely, the six classes of volition—volition born of eye-contact, and volition born of ear-, nose-, tongue-, body-, and mind-contact; this is called formations; thus one knows formations as they really are. How does one know the arising of formations as it really is? The arising of contact is the arising of formations; thus one knows the arising of formations as it really is. How does one know the cessation of formations as it really is? The cessation of contact is the cessation of formations; thus one knows the cessation of formations as it really is. How does one know the path leading to the cessation of formations as it really is? Namely, the eightfold noble path—right view, up to right concentration; this is called the path leading to the cessation of formations; thus one knows the path leading to the cessation of formations as it really is. How does one know the gratification of formations as it really is? The joy and pleasure that arise from the causes and conditions of formations—this is called the gratification of formations; thus one knows the gratification of formations as it really is. How does one know the danger of formations as it really is? If formations are impermanent, suffering, and subject to change—this is called the danger of formations; thus one knows the danger of formations as it really is. How does one know the escape from formations as it really is? If, toward formations, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from formations; thus one knows the escape from formations as it really is. How does one know consciousness as it really is? Namely, the six classes of consciousness—eye-consciousness, and the classes of ear-, nose-, tongue-, body-, and mind-consciousness; this is called consciousness; thus one knows consciousness as it really is. How does one know the arising of consciousness as it really is? The arising of name and form is the arising of consciousness; thus one knows the arising of consciousness as it really is. How does one know the cessation of consciousness as it really is? The cessation of name and form is the cessation of consciousness; thus one knows the cessation of consciousness as it really is. How does one know the path leading to the cessation of consciousness as it really is? Namely, the eightfold noble path—right view, up to right concentration; this is called the path leading to the cessation of consciousness; thus one knows the path leading to the cessation of consciousness as it really is. How does one know the gratification of consciousness as it really is? The joy and pleasure that arise from the causes and conditions of consciousness—this is called the gratification of consciousness; thus one knows the gratification of consciousness as it really is. How does one know the danger of consciousness as it really is? If consciousness is impermanent, suffering, and subject to change—this is called the danger of consciousness; thus one knows the danger of consciousness as it really is. How does one know the escape from consciousness as it really is? If, in consciousness, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called knowing the escape from consciousness as it really is. Bhikṣus! These are called the seven skilful points. What are the three kinds of contemplation? Bhikṣus! If, in a secluded place, beneath a tree, or in the open air, one contemplates the aggregates, the elements, and the sense bases, and reflects on their meaning with right effort, these are called a bhikṣu’s three kinds of contemplation. These are called a bhikṣu’s seven skilful points and three kinds of contemplation. One who exhausts this Dharma attains the ending of outflows, attains what is without outflows, liberation of mind and liberation by wisdom, and in this very life knows it for oneself, realizes it, and dwells having attained it: ‘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.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔43 · Because of clinging, attachment arises〕（0010c19）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: “Because of clinging, attachment arises; not clinging, one is not attached. Listen closely and reflect well; I will explain it for you.” The bhikṣus said to the Buddha: “Yes, we receive your teaching!” The Buddha said to the bhikṣus: “How does attachment arise because of clinging? The foolish, unlearned, ordinary person sees form as self, as other than self, or as within one another; he sees form as self and as mine and clings to it; having clung to it, if that form changes and alters, the mind turns along with it; the mind having turned along with it, clinging arises too, and he dwells with his mind held captive; because he dwells with his mind held captive, fear, obstruction, and confusion of mind arise—this is because of clinging. The foolish, unlearned, ordinary person sees feeling, perception, formations, and consciousness as self, as other than self, or as within one another; he sees consciousness as self and as mine and clings to it; having clung to it, if that consciousness changes and alters, that mind turns along with it; because the mind turns along with it, clinging arises, and he dwells with his mind held captive; having so dwelt, fear, obstruction, and confusion of mind arise—this is because of clinging. This is called clinging. What is called not clinging and not being attached? The learned noble disciple does not see form as self, as other than self, or as within one another; he does not see form as self and as mine and cling to it; not seeing it as self and as mine and clinging to form, if that form changes and alters, the mind does not turn along with it; because the mind does not turn along with it, clinging does not arise, and he does not dwell with his mind held captive; because he does not dwell held captive, fear, obstruction, and confusion of mind do not arise—this is because of not clinging. In this way, he does not see feeling, perception, formations, and consciousness as self, as other than self, or as within one another, and does not see them as self and as mine and cling to them. If that consciousness changes and alters, the mind does not turn along with it; because the mind does not turn along with it, he does not cling, and does not dwell with his mind held captive; because he does not dwell with his mind held captive, the mind has no fear, obstruction, or confusion—this is because of not clinging. This is called not clinging. These are called clinging and not clinging.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔44 · If it arises, one is bound and attached〕（0011a13）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 it arises, one is bound and attached; if it does not arise, one is not bound and attached. Listen closely and reflect well; I will explain it for you. How is it that if it arises one is bound and attached? The foolish, unlearned, ordinary person does not know as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form, and therefore delights in form, praises it, and clings to it, clinging to form as self and as mine; having clung to it, if that form changes and alters, the mind changes along with it; because the mind changes along with it, he dwells with his mind held captive; because he dwells with his mind held captive, fear, obstruction, and longing arise—this is because arising brings bondage and attachment. So it is likewise with feeling, perception, formations, and consciousness. This is called arising and being bound and attached. How is it not arising and not being bound and attached? The learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he knows as it really is, he does not delight in it, praise it, or cling to it, and is not bound and attached to it as self and as mine, clinging to it; because he does not cling, if that form changes and alters, the mind does not change along with it; because the mind does not change along with it, the mind is not bound and attached, and he does not dwell with his mind held captive; because he does not dwell with his mind held captive, the mind has no fear, obstruction, or longing—this is because of not arising and not being attached. So it is likewise with feeling, perception, formations, and consciousness. This is called not arising and not being bound and attached.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔45 · There are five aggregates of clinging〕（0011b01）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: “There are five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. If there are ascetics and brahmins who see a self, they all see the self in these five aggregates of clinging. Those ascetics and brahmins see form as self, form as other than self, self in form, form in self; they see feeling, perception, formations, and consciousness as self, consciousness as other than self, self in consciousness, consciousness in self. Because of ignorance, the foolish, unlearned, ordinary person sees form as self, as other than self, or as within one another, says that the self is real, and does not let it go; because he does not let it go, the faculties grow; the faculties having grown, contacts increase; because he is touched by the six sense bases of contact, the foolish, unlearned, ordinary person comes to the sense of pain and pleasure, all arising from the sense bases of contact. Which six? Namely the sense base of eye-contact, and the sense bases of ear-, nose-, tongue-, body-, and mind-contact. In this way, bhikṣus, there are the mind element, the dharma element, and the element of ignorance; because of contact with ignorance, the foolish, unlearned, ordinary person gives rise to the sense of existing, the sense of not existing, the sense of both existing and not existing, the sense ‘I am superior,’ the sense ‘I am equal,’ the sense ‘I am inferior,’ and the sense ‘I know, I see.’ These senses, of knowing thus and seeing thus, all come about because of the six bases of contact. The learned noble disciple, regarding these six sense bases of contact, abandons ignorance and gives rise to knowledge, and does not give rise to the sense of existing, the sense of not existing, the sense of both existing and not existing, the sense of superior, the sense of equal, the sense of inferior, or the sense ‘I know, I see.’ Having known thus and seen thus, the contact with ignorance that arose before ceases, and afterward the sense of contact with knowledge arises.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔46 · There are five aggregates of clinging〕（0011b21）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: “There are five aggregates of clinging. What are the five? The form, feeling, perception, formations, and consciousness aggregates of clinging. If ascetics and brahmins, by the knowledge of past lives, recognize for themselves their various past lives—what they have recognized, will recognize, and now recognize—they have all recognized, will recognize, and now recognize them within these five aggregates of clinging: ‘What I passed through in the past was such a form, such a feeling, such a perception, such a formation, such a consciousness.’ What can be obstructed and divided is called the form aggregate of clinging. By what is it obstructed? Whether by a hand, a stone, a stick, a knife, cold, warmth, thirst, hunger, or the touch of mosquitoes, gadflies, poisonous insects, wind, or rain—this is called the obstruction of contact; therefore what is obstructed is the form aggregate of clinging. Further, this form aggregate of clinging is impermanent, suffering, and subject to change. The characteristic of sensing is the feeling aggregate of clinging; what does it sense? It senses pain, senses pleasure, senses what is neither pain nor pleasure; therefore the characteristic of sensing is called the feeling aggregate of clinging. Further, this feeling aggregate of clinging is impermanent, suffering, and subject to change. Perceptions are the perception aggregate of clinging; what does it perceive? Limited perception, much perception, measureless perception, and, there being nothing at all, the perception of nothingness; therefore it is called the perception aggregate of clinging. Further, this perception aggregate of clinging is impermanent, suffering, and subject to change. The characteristic of making is the formations aggregate of clinging; what does it make? It makes form, and makes feeling, perception, formations, and consciousness; therefore the characteristic of making is the formations aggregate of clinging. Further, this formations aggregate of clinging is impermanent, suffering, and subject to change. The characteristic of distinguishing and knowing is the consciousness aggregate of clinging; what does it cognize? It cognizes form, and cognizes sounds, odors, tastes, tangibles, and dharmas; therefore it is called the consciousness aggregate of clinging. Further, this consciousness aggregate of clinging is impermanent, suffering, and subject to change. Bhikṣus! That learned noble disciple trains in this way regarding this form aggregate of clinging: ‘I am now eaten by present form; in past lives too I was eaten by that form, just as now.’ He further has this thought: ‘I am now eaten by present form; if I again delight in future form, I will again be eaten by that form, just as now.’ Having understood in this way, he does not long for past form, does not delight in future form, and toward present form gives rise to weariness, freedom from desire, the cessation of danger, and turns toward cessation. The learned noble disciple trains in this way regarding the feeling, perception, formations, and consciousness aggregates of clinging: ‘I am now eaten by present consciousness; in past lives too I was eaten by consciousness, just as now. I am now already eaten by present consciousness; if I again delight in future consciousness, I will again be eaten by that consciousness, just as now.’ Having understood in this way, he does not long for past consciousness, does not delight in future consciousness, and toward present consciousness gives rise to weariness, freedom from desire, the cessation of danger, and turns toward cessation—ceasing and not increasing, withdrawing and not advancing, ceasing and not arising, relinquishing and not clinging. In what does one cease and not increase? Form ceases and does not increase; feeling, perception, formations, and consciousness cease and do not increase. In what does one withdraw and not advance? Form withdraws and does not advance; feeling, perception, formations, and consciousness withdraw and do not advance. In what does one cease and not arise? Form ceases and does not arise; feeling, perception, formations, and consciousness cease and do not arise. In what does one relinquish and not cling? Form is relinquished and not clung to; feeling, perception, formations, and consciousness are relinquished and not clung to. Ceasing and not increasing, one dwells in stillness and cessation; withdrawing and not advancing, one dwells in stillness and withdrawal; ceasing and not arising, one dwells in stillness and cessation; relinquishing and not clinging, one does not give rise to bondage and attachment; not being bound and attached, 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.’” When the Buddha spoke this discourse, many bhikṣus gave rise to no outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔Summary verse · Discourses 37–46〕（0012a07）The ten discourses above are gathered by name by the compilers in a single verse: “I”—teaching that I do not quarrel with the world (Discourse 37); “lowly”—teaching that the people of the world do lowly work (Discourse 38); “seeds”—teaching the five kinds of seed (Discourse 39); “obstruction and stagnation”—teaching that one who is obstructed and stagnant is not liberated (Discourse 40); “the five turnings” (Discourse 41)—where the verse says “the five turnings,” the discourse says “know as it really is in five ways”; “seven”—teaching the seven skilful points (Discourse 42); “two bound and attached”—the two discourses teaching that because of clinging attachment arises, and that if it arises one is bound and attached (Discourses 43–44); “and the senses”—teaching the sense of existing, the sense of not existing, and the other senses (Discourse 45); “the aggregates in three times, eaten by the world”—teaching the aggregates of the three times and being eaten by form (Discourse 46).

〔47 · A faithful son of good family should〕（0012a09）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: “A faithful son of good family should think in this way: ‘I should follow the Dharma; toward form I should dwell much in the cultivation of weariness, and toward feeling, perception, formations, and consciousness dwell much in the cultivation of weariness.’ The faithful son of good family then dwells much in the cultivation of weariness toward form, and dwells much in the cultivation of weariness toward feeling, perception, formations, and consciousness; therefore toward form he attains weariness, and toward feeling, perception, formations, and consciousness he attains weariness. Having grown weary, he is free from desire and liberated, and has the knowledge and vision of liberation: ‘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.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔48 · A faithful son of good family, with right faith〕（0012a18）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: “A faithful son of good family, with right faith, goes forth from home into homelessness, and thinks to himself: ‘I should follow the Dharma; toward form I should dwell much in the cultivation of weariness, and toward feeling, perception, formations, and consciousness dwell much in the cultivation of weariness.’ The faithful son of good family, having with right faith gone forth from home into homelessness, and having dwelt much in the cultivation of weariness toward form and toward feeling, perception, formations, and consciousness, is freed from form, and is freed from feeling, perception, formations, and consciousness. I say that such a person is entirely freed from all birth, old age, sickness, death, grief, lamentation, pain, and distress.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔49 · If a faithful householder〕（0012a27）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 venerable Ānanda: “If a faithful householder or a householder’s son comes and asks you, ‘In what dharmas does one know their arising and ceasing?’—how should you answer?” Ānanda said to the Buddha: “World-Honored One! If a householder or a householder’s son comes and asks me, I will answer: ‘Know that form is a dharma of arising and ceasing; know that feeling, perception, formations, and consciousness are dharmas of arising and ceasing.’ World-Honored One! If a householder or a householder’s son asks in this way, I will answer in this way.” The Buddha said to Ānanda: “Good! Good! That is how you should answer. Why is that? Form is a dharma of arising and ceasing; feeling, perception, formations, and consciousness are dharmas of arising and ceasing. One who knows that form is a dharma of arising and ceasing is called one who knows form; one who knows that feeling, perception, formations, and consciousness are dharmas of arising and ceasing is called one who knows consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔50 · If wanderers of other sects〕（0012b10）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 venerable Ānanda: “If wanderers of other sects come and ask you, ‘Ānanda! For what reason does the World-Honored One teach people to cultivate pure conduct?’—when they ask in this way, how do you answer?” Ānanda said to the Buddha: “World-Honored One! If wanderers of other sects come and ask me, ‘Ānanda! For what reason does the World-Honored One teach people to cultivate pure conduct?’ I will answer: ‘It is for the sake of cultivating weariness, freedom from desire, cessation, liberation, and non-arising toward form that the World-Honored One teaches people to cultivate pure conduct; it is for the sake of cultivating weariness, freedom from desire, cessation, liberation, and non-arising toward feeling, perception, formations, and consciousness that he teaches people to cultivate pure conduct.’ World-Honored One! If wanderers of other sects ask in this way, I will answer in this way.” The Buddha said to Ānanda: “Good! Good! That is how you should answer. Why is that? It is truly for the sake of cultivating weariness, freedom from desire, cessation, liberation, and non-arising toward form that I teach people to cultivate pure conduct; it is for the sake of cultivating weariness, freedom from desire, cessation, liberation, and non-arising toward feeling, perception, formations, and consciousness that I teach people to cultivate pure conduct.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.

〔51 · I will now teach you the perishable〕（0012b25）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: “I will now teach you the perishable and the imperishable. Listen closely and reflect well; I will explain it for you. Bhikṣus! Form is perishable; the cessation of that form, nirvāṇa, is imperishable; feeling, perception, formations, and consciousness are perishable; the cessation of that consciousness, nirvāṇa, is imperishable.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔52 · The Yudijia Sūtra〕（0012c02）The Yudijia Sūtra is as taught in the section on the four dharmas in the Ekottarika Āgama.

〔53 · My births are exhausted〕（0012c04）Thus have I heard. At one time the Buddha was wandering among the people in the country of Kośala, and was staying in the Shenshu Grove north of the village of Saluo. At that time a brahmin village chief of a great clan heard that the ascetic, a son of the Śākyans, who from the great Śākyan clan had shaved off his hair and beard, put on the kāṣāya robe, with right faith gone forth from home into homelessness, left home to study the way, and accomplished unsurpassed, right, and complete awakening, was wandering among the people in this country of Kośala and had come to stay in the Shenshu Grove north of the village of Poluo. Further, that ascetic Gautama has such appearance and renown, true virtues, praised by gods and humans, his fame heard in the eight directions; he is the Tathāgata, the Worthy One, the Perfectly Awakened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons, the Teacher of Gods and Humans, the Buddha, the World-Honored One; among all the worlds, gods, Māra, Brahmā, ascetics, and brahmins, by great wisdom he has realized for himself: 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. He teaches the Dharma for the world, good in the beginning, the middle, and the end, good in meaning and good in flavour, unalloyed, complete, and pure, its pure conduct clear and white, and expounds the wondrous Dharma. It is good—I should go and see him! It is good—I should go to him! I should respectfully attend on him! Having thought this, he had his carriage made ready, and with many attendants, carrying golden vases, staffs, and parasols, went to where the Buddha was, to attend on him respectfully. Reaching the entrance to the grove, he got down from the carriage and went forward on foot, came to the World-Honored One, asked after his well-being, withdrew, sat to one side, and said to the World-Honored One: “Ascetic Gautama! What do you discuss? What do you teach?” The Buddha said to the brahmin: “I discuss causes and teach causes.” He further said to the Buddha: “How do you discuss causes? How do you teach causes?” The Buddha said to the brahmin: “With cause and with condition the world arises; with cause and with condition is the arising of the world; with cause and with condition the world ceases; with cause and with condition is the ceasing of the world.” The brahmin said to the Buddha: “World-Honored One! How is it that with cause and with condition the world arises, and with cause and with condition is the arising of the world?” The Buddha said to the brahmin: “The foolish, unlearned, ordinary person does not know as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Because he does not know as it really is, he delights in form, praises form, and dwells with his mind stained and attached; because he delights in form, he clings; conditioned by clinging there is existence; conditioned by existence there is birth; conditioned by birth there are old age, death, grief, lamentation, pain, and distress; this is the arising of the great mass of suffering. So it is likewise with feeling, perception, formations, and consciousness. Brahmin! This is called: with cause and with condition the world arises, and with cause and with condition is the arising of the world.” The brahmin said to the Buddha: “How is it that with cause and with condition the world ceases, and with cause and with condition is the ceasing of the world?” The Buddha said to the brahmin: “The learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, and the escape from form. Having known as it really is, he does not delight in that form, does not praise it, is not stained and attached to it, and does not remain with it. Because he does not delight in it and does not remain with it, craving for form ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, death, grief, lamentation, pain, and distress cease. So it is likewise with feeling, perception, formations, and consciousness. Brahmin! This is called: with cause and with condition the world ceases; this is called: with cause and with condition is the ceasing of the world. Brahmin! This is called discussing causes; this is called teaching causes.” The brahmin said to the Buddha: “Gautama! This is how causes are discussed; this is how causes are taught. Worldly affairs are many; now I ask leave to go back.” The Buddha said to the brahmin: “You should know the time!” When the Buddha had spoken this discourse, the brahmins, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage at the Buddha’s feet, and departed.

〔54 · Gautama! I have a young〕（0013a17）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the dwelling place of the sages. At that time a brahmin of the village of Pijiaduolujia came to where the Buddha was, greeted him respectfully, withdrew, sat to one side, and said to the Buddha: “Gautama! I have a young disciple who is versed in the heavenly signs and in clans, and who reads the signs of good and ill fortune for the multitude: when he says something exists, it certainly exists; when he says it does not exist, it certainly does not exist; when he says it will be accomplished, it is certainly accomplished; when he says it will perish, it certainly perishes. Gautama! What do you think?” The Buddha said to the brahmin: “Set aside for now your young disciple versed in the heavenly signs and in clans. I will now ask you; answer as you see fit. Brahmin! What do you think? Is form originally without seed?” He answered: “So it is, World-Honored One!” “Are feeling, perception, formations, and consciousness originally without seed?” He answered: “So it is, World-Honored One!” The Buddha said to the brahmin: “You said: ‘My young disciple, versed in the heavenly signs and in clans, teaches the multitude in this way: when he says something exists, it certainly exists; when he says it does not exist, it certainly does not exist’—is this knowledge and view not untrue?” The brahmin said to the Buddha: “So it is, World-Honored One!” The Buddha said to the brahmin: “What do you think? Is there any form that abides permanently for a hundred years? Or does it arise at one time and cease at another? Do feeling, perception, formations, and consciousness abide permanently for a hundred years? Or do they arise at one time and cease at another?” He answered: “So it is, World-Honored One!” The Buddha said to the brahmin: “What do you think? Your young disciple, versed in the heavenly signs and in clans, tells the multitude that what is accomplished will not perish—is this knowledge and view not without contradiction?” He answered: “So it is, World-Honored One!” The Buddha said to the brahmin: “What do you think? This teaching or that teaching, this account or that account—which is superior?” The brahmin said to the Buddha: “World-Honored One! This is an account in accordance with the Dharma; as the Buddha has spoken it, it is revealed and opened up. It is like someone who can rescue the drowning, free the captive, show the way to one who has lost it, and give a bright lamp in the dark. The World-Honored One today has well taught the superior Dharma, revealing and opening it up in just this way.” When the Buddha had spoken this discourse, the brahmin of Pijiaduolujia, having heard what the Buddha said, rejoiced and rejoiced in accord, rose from his seat, paid homage at the Buddha’s feet, and departed.

〔55 · I will now teach the aggregates and〕（0013b13）Thus have I heard. At one time the Buddha was at Vārāṇasī, in the Deer Park at the dwelling place of the sages. At that time the World-Honored One said to the bhikṣus: “I will now teach the aggregates and the aggregates of clinging. What are the aggregates? 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 them are spoken of together as the aggregate of form. So it is likewise with all feeling, perception, formations, and consciousness whatever: all of them are spoken of together as the aggregates of feeling, perception, formations, and consciousness; these are called the aggregates. What are the aggregates of clinging? If form is with outflows and is clung to, and if that form, whether past, future, or present, gives rise to greed, hatred, and delusion and to the states of mind of the various other higher defilements; so it is likewise with feeling, perception, formations, and consciousness; these are called the aggregates of clinging.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔56 · I will now teach what has outflows〕（0013b24）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the dwelling place of the sages. At that time the World-Honored One said to the bhikṣus: “I will now teach things with outflows and things without outflows. If form is with outflows and is clung to, that form can give rise to craving and hatred; in this way, if feeling, perception, formations, and consciousness are with outflows and are clung to, that consciousness can give rise to craving and hatred; these are called things with outflows. What are things without outflows? Whatever forms are without outflows and not clung to, that form, whether past, future, or present, does not give rise to craving and hatred; in this way, feeling, perception, formations, and consciousness that are without outflows and not clung to—that consciousness, whether past, future, or present, does not give rise to greed and hatred; these are called things without outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔Summary verse · Discourses 47–56〕（0013c05）The ten discourses above are gathered by name by the compilers in a single verse: “two faithful”—the two discourses teaching the faithful son of good family (Discourses 47–48); “two Ānanda”—the two discourses in which the World-Honored One asks the venerable Ānanda (Discourses 49–50); “perishable”—teaching the perishable and the imperishable (Discourse 51); “Yudijia”—the Yudijia Sūtra (Discourse 52); “brahmin” (Discourse 53); “and the world” (Discourse 54)—matched following the order of the verse’s lines; “aggregates”—teaching the aggregates and the aggregates of clinging (Discourse 55); “with outflows, without outflows”—teaching things with outflows and things without outflows (Discourse 56).

〔57 · Venerable one! You should know〕（0013c07）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 put on his robe, took his bowl, and entered the city of Śrāvastī for alms; having returned, he took his robe and bowl, and, without telling the assembly, without telling his attendant, alone and without companion, set out wandering among the people toward the western lands. At that time a bhikṣu in the Antuo Grove saw from afar the World-Honored One, without telling the assembly, without telling his attendant, alone and without companion. Having seen this, he went to the venerable Ānanda and said to Ānanda: “Venerable one! You should know that the World-Honored One, without telling the assembly, without telling his attendant, alone and without companion, has gone out wandering.” At that time Ānanda said to that bhikṣu: “If the World-Honored One, without telling the assembly, without telling his attendant, alone and without companion, has gone out wandering, he should not be followed. Why is that? Today the World-Honored One wishes to dwell in stillness, at rest and with little to do.” At that time the World-Honored One, wandering, went north to the village of Botuo in the country of Banshe, and in the Grove Guarded by People stayed beneath a Batuosaluo tree. At that time many bhikṣus came to Ānanda and said to Ānanda: “Where is the World-Honored One now said to be staying?” Ānanda answered: “I hear that the World-Honored One has gone north to the village of Botuo in the country of Banshe, beneath a Batuosaluo tree in the Grove Guarded by People.” At that time the bhikṣus said to Ānanda: “Venerable one, you should know that we have not seen the World-Honored One for a long time; if it is not too much trouble, could we go together to see the World-Honored One?” Out of compassion, Ānanda, knowing the time, consented in silence. At that time the venerable Ānanda and the many bhikṣus passed the night, and in the early morning put on their robes, took their bowls, and entered the city of Śrāvastī for alms. Having finished their alms round, they returned to the monastery, put away their bedding, took their robes and bowls, and set out wandering among the people toward the west, going north to the Grove Guarded by People at the village of Botuo in the country of Banshe. At that time the venerable Ānanda and the many bhikṣus set down their robes and bowls, washed their feet, came to the World-Honored One, bowed their heads at the Buddha’s feet, and sat to one side. At that time the World-Honored One taught the Dharma to the many bhikṣus, instructing, teaching, benefiting, and gladdening them. At that time a bhikṣu in the assembly thought to himself: knowing how, seeing how, can one swiftly attain the ending of outflows? At that time the World-Honored One, knowing what was in that bhikṣu’s mind, said to the bhikṣus: “If there is a bhikṣu in this assembly who thinks, knowing how, seeing how, can one swiftly attain the ending of outflows?—I have already taught the Dharma: contemplate the aggregates well, namely the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the factors of the eightfold noble path. I have already taught such a Dharma, the contemplation of the aggregates. And yet there are still sons of good family who do not make the effort of desire, do not make the effort of delight, do not make the effort of mindfulness, do not make the effort of faith, but are themselves arrogant, slack, and lazy, and cannot advance to the ending of the outflows. If further there are sons of good family who, in the Dharma I have taught, contemplate the aggregates, making the effort of desire, the effort of delight, the effort of mindfulness, and the effort of faith, they can swiftly attain the ending of the outflows. The foolish, unlearned, ordinary person sees form as self; to see a self is what is called a formation. That formation—what is its cause? What is its arising? What is its birth? What is its turning? Contact with ignorance gives rise to craving, and conditioned by craving that formation arises. That craving—what is its cause? What is its arising? What is its birth? What is its turning? That craving has feeling as its cause, feeling as its arising, feeling as its birth, feeling as its turning. That feeling—what is its cause? What is its arising? What is its birth? What is its turning? That feeling has contact as its cause, contact as its arising, contact as its birth, contact as its turning. That contact—what is its cause? What is its arising? What is its birth? What is its turning? Namely, that contact has the six sense bases as its cause, the six sense bases as its arising, the six sense bases as its birth, the six sense bases as its turning. Those six sense bases are impermanent, conditioned, arisen dependent on mind; that contact, feeling, craving, and formation are also impermanent, conditioned, arisen dependent on mind… One who contemplates in this way yet sees form as self… does not see form as self, yet sees form as mine… does not see form as mine, yet sees form in self… does not see form in self, yet sees self in form… does not see self in form, yet sees feeling as self… does not see feeling as self, yet sees feeling as mine… does not see feeling as mine, yet sees feeling in self… does not see feeling in self, yet sees self in feeling… does not see self in feeling, yet sees perception as self… does not see perception as self, yet sees perception as mine… does not see perception as mine, yet sees perception in self… does not see perception in self, yet sees self in perception… does not see self in perception, yet sees formations as self… does not see formations as self, yet sees formations as mine… does not see formations as mine, yet sees formations in self… does not see formations in self, yet sees self in formations… does not see self in formations, yet sees consciousness as self… does not see consciousness as self, yet sees consciousness as mine… does not see consciousness as mine, yet sees consciousness in self… does not see consciousness in self, yet sees self in consciousness… does not see self in consciousness, yet further holds the view of annihilation, the view that existence is destroyed. Not holding the view of annihilation and the view that existence is destroyed, he is yet not free from conceit. One who is not free from conceit again sees a self; seeing a self is a formation. That formation—what is its cause? What is its arising? What is its birth? What is its turning? As said before, up to conceit. One who knows thus and sees thus can swiftly attain the ending of outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔58 · There are five aggregates of clinging〕（0014b12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Hall of Deer Mother in the Eastern Park. At that time the World-Honored One, in the late afternoon, emerged from meditation, set out a seat before the bhikṣus, sat down, and said to the bhikṣus: “There are five aggregates of clinging. What are the five? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging.” At that time a bhikṣu rose from his seat, arranged his robe, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: “World-Honored One! Are these five aggregates of clinging the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging?” The Buddha said to the bhikṣu: “Return to your seat and ask again; I will explain it for you.” At that time that bhikṣu paid homage to the Buddha, returned to his own seat, and said to the Buddha: “World-Honored One! These five aggregates of clinging—what is their root? What is their arising? What is their birth? What is their contact?” The Buddha said to the bhikṣu: “These five aggregates of clinging have desire as their root, desire as their arising, desire as their birth, desire as their contact.” At that time that bhikṣu, having heard what the Buddha said, rejoiced and rejoiced in accord, and said to the Buddha: “World-Honored One! You have spoken to us of the five aggregates as the clinging—well said! Now I would ask further. World-Honored One! Are the aggregates the clinging, or are the five aggregates other than the clinging?” The Buddha said to the bhikṣu: “The five aggregates are not the clinging, nor are the five aggregates other than the clinging; where there is desire and craving toward them, those are the five aggregates of clinging.” The bhikṣu said to the Buddha: “Well said, World-Honored One! I rejoice and rejoice in accord; now I ask further. World-Honored One! Are two aggregates related to each other?” The Buddha said to the bhikṣu: “So it is, so it is. It is as when a person reflects in this way: ‘In the future I shall obtain such a form, such a feeling, such a perception, such a formation, such a consciousness.’ Bhikṣu! This is called aggregate related to aggregate.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “World-Honored One! What is called an aggregate?” The Buddha said to the bhikṣu: “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 spoken of together as an aggregate; this is called an aggregate. So it is likewise with feeling, perception, formations, and consciousness. In this way, bhikṣu, this is called an aggregate.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “World-Honored One! By what cause and what condition is it called the aggregate of form? By what cause and what condition is it called the aggregates of feeling, perception, formations, and consciousness?” The Buddha said to the bhikṣu: “The four great elements are its cause, the four great elements are its condition; this is called the aggregate of form. Why is that? All the aggregate of form whatever is entirely the four great elements, because it is made in dependence on the four great elements. Contact is the cause, contact is the condition, giving rise to feeling, perception, and formations; therefore they are called the aggregates of feeling, perception, and formations. Why is that? All feeling, perception, and formations whatever are entirely dependent on contact. Name and form are the cause, name and form are the condition; therefore it is called the aggregate of consciousness. Why is that? All consciousness whatever is entirely dependent on name and form.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “What is the gratification of form? What is the danger of form? What is the escape from form? What is the gratification of feeling, perception, formations, and consciousness? What is the danger of consciousness? What is the escape from consciousness?” The Buddha said to the bhikṣu: “The joy and pleasure that arise in dependence on form—this is called the gratification of form; if form is impermanent, suffering, and subject to change—this is called the danger of form; if, toward form, one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from form. If joy and pleasure arise in dependence on feeling, perception, formations, and consciousness, this is called the gratification of consciousness; feeling, perception, formations, and consciousness are impermanent, suffering, and subject to change—this is called the danger of consciousness; toward feeling, perception, formations, and consciousness one subdues desire and craving, cuts off desire and craving, and passes beyond desire and craving—this is called the escape from consciousness.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “World-Honored One! How does conceit arise?” The Buddha said to the bhikṣu: “The foolish, unlearned, ordinary person sees, in form, self, other than self, or within one another, and sees, in feeling, perception, formations, and consciousness, self, other than self, or within one another; it is upon this that conceit arises.” The bhikṣu said to the Buddha: “Well said; I rejoice and rejoice in accord.” He asked further: “World-Honored One! How does one become free from conceit?” The Buddha said to the bhikṣu: “The learned noble disciple does not see, in form, self, other than self, or within one another, and does not see, in feeling, perception, formations, and consciousness, self, other than self, or within one another.” The bhikṣu said to the Buddha: “Well said. I have a further question: knowing how, seeing how, can one swiftly attain the ending of outflows?” The Buddha said to the bhikṣu: “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 not self, not other than self, and not within one another; so it is likewise with feeling, perception, formations, and consciousness. Bhikṣu! Knowing thus and seeing thus, one can swiftly attain the ending of outflows.” At that time there was in the assembly another bhikṣu, dull of faculties and without understanding, who in the eggshell of ignorance gave rise to an evil wrong view, and thought to himself: if there is no self, and deeds without self are done, who in a future life will receive their fruit? At that time the World-Honored One, knowing what was in that bhikṣu’s mind, said to the bhikṣus: “If in this assembly there is a foolish person, without wisdom and without knowledge, who thinks, if form is without self, and feeling, perception, formations, and consciousness are without self, and deeds without self are done, who will receive their fruit?—such a doubt as arises should first be resolved for him. Bhikṣus, what do you think? Is form permanent or not permanent?” They answered: “Impermanent, World-Honored One!” “If it is impermanent, is it suffering?” They answered: “It is suffering, World-Honored One!” “If it is impermanent, is suffering, and is subject to change, would a learned noble disciple, in this, see it as self, as other than self, or as within one another?” They answered: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness. Therefore, bhikṣus, 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 not self and not mine. To see thus is right view; so it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple, contemplating in this way, cultivates weariness; having grown weary, he is free from desire; being free from desire, he is liberated, and has the knowledge and vision of liberation: ‘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.’” When the Buddha spoke this discourse, many bhikṣus gave rise to no outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔Summary verse · Discourses 57–58〕（0015b02）The two discourses above are gathered by name by the compilers in a single verse: “aggregates”—teaching that there are five aggregates of clinging (Discourse 58); “root”—asking what the five aggregates of clinging have as their root (Discourse 58); “the aggregates are the clinging”—asking whether the aggregates are the clinging (Discourse 58); “two aggregates related”—asking whether two aggregates are related to each other (Discourse 58); “name”—asking what is called an aggregate (Discourse 58); “cause”—asking by what cause and what condition it is called the aggregate of form, and so on (Discourse 58); “two gratifications”—asking about the gratification of form and the gratification of feeling, perception, formations, and consciousness (Discourse 58); “conceit”—asking how conceit arises and how one becomes free from conceit (Discourse 58); “swift ending of outflows”—asking, knowing how and seeing how, one can swiftly attain the ending of outflows (Discourse 58). Discourse 57 has no line of its own in the verse; only the words “swift ending of outflows” also appear in Discourse 57’s “swiftly attain the ending of outflows”.