雜阿含經 卷第三Saṃyukta Āgama · Fascicle 3

The seventy-third discourse of Fascicle 3 gives four names: the heavy burden, taking up the burden, laying down the burden, and the bearer of the burden. The heavy burden is the five aggregates of clinging. Taking it up is “craving for future existence, together with greed and delight, delighting here and there.” Laying it down is letting that craving go. And the bearer? The discourse answers: “The person: the person who has such a name, such a birth, such a clan, such food, such experience of pleasure and pain, such a length of life, such a span of abiding, such a limit to his life.” Someone with a name, a family, who eats this, suffers and enjoys that, lives so long: that one. The twenty-nine discourses of this fascicle are about how that burden gets onto the shoulder and how it comes off.

How It Gets On

The first discourse of the fascicle says it in one line: “the arising of craving and delight is the arising of form; the ceasing of craving and delight is the ceasing of form.” Form does not come from outside; it is fed into being by craving and delight. The sixty-fourth discourse gives the picture: consciousness “grasps at the four stations of consciousness,” stationed in form, feeling, perception, and formations, “grasping at, delighting, increasing, growing broad and great.” Like a vine growing up a wall. The sixty-fifth through sixty-eighth discourses count the road out link by link: contact, feeling, craving, clinging, existence, birth, aging and death. The burden is not dropped on you all at once; you join it on, one link at a time.

Why Anyone Carries It

The eighty-first discourse has an answer. The outsider teacher Pūraṇa said that beings are defiled for no reason and purified for no reason. The World-Honored One said there is a reason: “because form is not wholly suffering, but pleasant, accompanied by pleasure, nourished by pleasure, not apart from pleasure, beings are stained by form.” There is pleasure in form. If form were pure suffering, no one would pick it up. It is because there is pleasure in it that people take it on their shoulders; and it is because there is pain in it that “beings grow weary of form; weary, they do not delight; not delighting, they are liberated.” The same burden: its pleasure makes you lift it, its pain makes you set it down. Both have a cause and a condition.

How It Comes Off

The seventy-seventh discourse is only a few lines: “Cut off desire and craving for form; when desire and craving are cut off, form is cut off; when form is cut off, one abandons and fully knows; having abandoned and fully known, the root is cut off. Like a palm tree with its crown cut, it does not grow again in the future.” Notice that what is cut is desire and craving, not form. The burden need not be smashed; the hand only has to open. The sixty-fourth discourse says that once the hand opens, “consciousness no longer stations itself and no longer increases and grows broad and great,” and then a chain follows: not growing, it has nothing to do; having nothing to do, it abides; abiding, it is content; content, it is liberated. The eightieth discourse adds one more layer: even after contemplating emptiness, signlessness, and nothingness, one is “still not free of conceit,” because one has not yet seen where self and what belongs to self come from. Once it is seen that they arise “from what is seen, heard, smelled, tasted, touched, or cognized,” and that the causes and conditions of these are all impermanent, conceit falls away.

The Bearer

Back to the bearer. The discourse says the bearer is the person, the one with a name and a family. It does not say the bearer is a self outside the five aggregates, and it does not say there is no bearer. It says: the things the world calls a person, the name, the birth, the food, the pleasure and pain, the length of life, these are what carries the burden. The discourse before says of the arhat that “all reckonings are extinguished forever”: the things by which he could be counted are gone. When the burden is laid down the person does not vanish; there is simply no longer any “such a name, such a birth” to point at and say, that is him. The verse says: “Having laid down the heavy burden, one should not take it up again.” When you finish this fascicle, one thing is enough to remember: what you carry, you joined on yourself, link by link; and what you joined on was craving and delight, not form. What has to be let go of is also only the craving and delight.

Fascicle 3 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicles 1 and 2 and still within the Connected Discourses on the Five Aggregates of Clinging, from the fifty-ninth discourse to the eighty-seventh, twenty-nine discourses in all; among them stand four summary verses set by the compilers, each placed after the discourses it gathers; after the six discourses from the eighty-second to the eighty-seventh at the end of the fascicle, no summary verse is found in this fascicle. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0015b07）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 3.” 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-nine discourses, and at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 3.”

〔59 · There are five aggregates of clinging〕（0015b10）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? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. Contemplate these five aggregates of clinging as dharmas of arising and ceasing. That is to say: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form? What is the cessation of form? What is the arising of feeling, perception, formations, and consciousness? What is the cessation of feeling, perception, formations, and consciousness? The arising of craving and delight is the arising of form; the cessation of craving and delight is the cessation of form. The arising of contact is the arising of feeling, perception, and formations; the cessation of contact is the cessation of feeling, perception, and formations. The arising of name and form is the arising of consciousness; the cessation of name and form is the cessation of consciousness. Bhikṣus! Such an arising of form and cessation of form is what is called the arising of form and the cessation of form; such an arising of feeling, perception, formations, and consciousness and cessation of feeling, perception, formations, and consciousness is what is called the arising of feeling, perception, formations, and consciousness and the cessation of feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus at that time, having heard what the Buddha said, rejoiced and practiced accordingly.

〔60 · There are five aggregates of clinging〕（0015b22）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? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. It is good when a bhikṣu does not delight in form, does not praise form, does not cling to form, and is not attached to form. It is good when a bhikṣu does not delight in feeling, perception, formations, and consciousness, does not praise consciousness, does not cling to consciousness, and is not attached to consciousness. Why? If a bhikṣu does not delight in form, does not praise form, does not cling to form, and is not attached to form, then he no longer delights in form, and his mind is liberated. In the same way, toward feeling, perception, formations, and consciousness, if he does not delight in consciousness, does not praise consciousness, does not cling to consciousness, and is not attached to consciousness, then he no longer delights in consciousness, and his mind is liberated. If a bhikṣu does not delight in form and his mind is liberated, and in the same way does not delight in feeling, perception, formations, and consciousness and his mind is liberated, then there is no ceasing and no arising; he dwells evenly in equanimity, endowed with right mindfulness and right knowing. If that bhikṣu knows thus and sees thus, the views that go together with the former limit are exhausted forever without remainder; when the views that go together with the former limit are exhausted forever without remainder, the views that go together with the latter limit are also exhausted forever without remainder; when the views that go together with the latter limit are exhausted forever without remainder, the views that go together with both the former and the latter limit are exhausted forever without remainder, and he is fastened to nothing. One fastened to nothing clings to nothing in all the world; one who clings to nothing also seeks nothing; one who seeks nothing 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 at that time, having heard what the Buddha said, rejoiced and practiced accordingly.

〔61 · There are five aggregates of clinging〕（0015c14）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? Namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. What is the form aggregate of clinging? All form whatever—all the four great elements, and the form made of the four great elements—this is called the form aggregate of clinging. Further, that form is impermanent, suffering, and subject to change. If that form aggregate of clinging is cut off forever without remainder, ultimately relinquished, extinguished, free from desire, stilled, and passed away, and the remaining form aggregate of clinging no longer continues, no longer arises, and no longer appears, this is called the sublime, this is called stillness, this is called the relinquishing of all that remains, the ending of craving, desirelessness, extinction, nirvāṇa. What is the feeling aggregate of clinging? Namely, the six classes of feeling. What are the six? Namely, feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact; this is called the feeling aggregate of clinging. Further, that feeling aggregate of clinging is impermanent, suffering, and subject to change, up to extinction and nirvāṇa. What is the perception aggregate of clinging? Namely, the six classes of perception. What are the six? Namely, perception born of eye-contact, up to perception born of mind-contact; this is called the perception aggregate of clinging. Further, that perception aggregate of clinging is impermanent, suffering, and subject to change, up to extinction and nirvāṇa. What is the formations aggregate of clinging? Namely, the six classes of volition. What are the six? Namely, volition born of eye-contact, up to volition born of mind-contact; this is called the formations aggregate of clinging. Further, that formations aggregate of clinging is impermanent, suffering, and subject to change, up to extinction and nirvāṇa. What is the consciousness aggregate of clinging? Namely, the six classes of consciousness. What are the six? Namely, the class of eye-consciousness, up to the class of mind-consciousness; this is called the consciousness aggregate of clinging. Further, that consciousness aggregate of clinging is impermanent, suffering, and subject to change, up to extinction and nirvāṇa. Bhikṣus! If one reflects on these dharmas with wisdom, contemplates them, discriminates them, and accepts them, this is called one who follows by faith; he rises up and enters the leaving of birth, passes beyond the stage of ordinary persons, and though he has not yet attained the fruit of stream-entry, he will not die in between; he is certain to attain the fruit of stream-entry. Bhikṣus! If one reflects on these dharmas with superior wisdom, contemplates them, and accepts them, this is called one who follows by Dharma; he rises up and enters the leaving of birth, passes beyond the stage of ordinary persons, and though he has not yet attained the fruit of stream-entry, he will not die in between; he is certain to attain the fruit of stream-entry. Bhikṣus! Seeing these dharmas evenly with right wisdom as they really are, he knows that the three bonds are cut off—namely, the view of the body, clinging to precepts, and doubt. Bhikṣus! This is called the fruit of stream-entry: he does not fall into the evil destinies, he is certain to be rightly directed toward saṃbodhi, he goes back and forth among gods and humans for seven rebirths, and then makes an end of suffering. Bhikṣus! If, seeing these dharmas evenly with right wisdom as they really are, one gives rise to no outflows of the mind, one is called an arhat: the outflows are exhausted, what was to be done has been done, the heavy burden has been laid down, one’s own benefit has been attained, the bonds of existence are exhausted, and with right knowledge the mind is liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔62 · There are five aggregates of clinging〕（0016a19）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: namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. The foolish, unlearned, ordinary person, without wisdom and without knowledge, gives rise to the view of self toward the five aggregates of clinging and is bound and attached, so that the mind is bound and attached and gives rise to craving and desire. Bhikṣus! The learned noble disciple, with wisdom and with knowledge, regarding these five aggregates of clinging, is not bound and attached through seeing a self, and does not let the mind be bound up and give rise to craving and desire. How is it that the foolish, unlearned, ordinary person, without wisdom and without knowledge, sees a self toward the five aggregates of clinging and is bound and attached, so that the mind is bound up and gives rise to craving and desire? Bhikṣus! The foolish, unlearned, ordinary person, without wisdom and without knowledge, sees form as self, as other than self, or as within one another; in the same way, he sees feeling, perception, formations, and consciousness as self, as other than self, or as within one another. In this way the foolish, unlearned, ordinary person, without wisdom and without knowledge, speaks of a self toward the five aggregates of clinging and is bound and attached, so that the mind is bound up and gives rise to craving and desire. Bhikṣus! How is it that the noble disciple, with wisdom and with knowledge, does not speak of a self and is not bound and attached, and does not let his mind be bound up and give rise to craving and desire? The noble disciple does not see form as self, as other than self, or as within one another; in the same way, regarding feeling, perception, formations, and consciousness, he does not see them as self, as other than self, or as within one another. In this way the learned noble disciple, with wisdom and with knowledge, does not see a self toward the five aggregates of clinging and is not bound and attached, and does not let his mind be bound up and give rise to craving and desire. 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 he contemplates rightly as impermanent. In the same way, feeling, perception, formations, and consciousness—whether past, future, or present, whether internal or external, coarse or subtle, whether fine or ugly, whether far or near—all of it he contemplates rightly as impermanent.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔63 · There are five aggregates of clinging〕（0016b13）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: namely, the form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. Bhikṣus! If ascetics and brahmins reckon that there is a self, all of them reckon that there is a self within these five aggregates of clinging. What are the five? Ascetics and brahmins see form as self, as other than self, or as within one another; in the same way, they see feeling, perception, formations, and consciousness as self, as other than self, or as within one another. In this way the foolish, unlearned, ordinary person, reckoning a self, in ignorance, discriminates and contemplates in this way, and does not depart from what is mine; not departing from what is mine, he enters into the faculties; having entered the faculties, contact arises; touched by the six sense bases of contact, the foolish, unlearned, ordinary person gives rise to pain and pleasure, and from this arise these and all the various other things. What are the so-called six classes of contact? Namely, the eye sense base of contact, and the ear, nose, tongue, body, and mind sense bases of contact. Bhikṣus! There are the mind element, the dharma element, and the element of ignorance; touched by contact with ignorance, the foolish, unlearned, ordinary person speaks of existing, speaks of not existing, speaks of both existing and not existing, speaks of neither existing nor not existing; says ‘I am the most superior,’ says ‘I am similar to others,’ says ‘I know, I see.’ Further, bhikṣus, the learned noble disciple, dwelling in the six sense bases of contact, can grow weary of ignorance and can give rise to knowledge. Free from desire for ignorance and giving rise to knowledge, he does not speak of existing, does not speak of not existing, does not speak of both existing and not existing, does not speak of neither existing nor not existing; does not say there is a self that is superior, does not say there is a self that is inferior, does not say there is a self similar to others; he knows thus and sees thus. Having known thus and seen thus, contact with ignorance that arose before ceases, and contact with knowledge that comes after arises.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔64 · In the late afternoon the World-Honored One rose from meditation〕（0016c04）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 rose from meditation in the late afternoon, came out of the hall, and in the shade of the hall, before the assembly, spread his seat and sat down. At that time the World-Honored One uttered an udāna verse:

　　“In the Dharma there is no I, and nothing that is mine;

　　since I will not come to be, from where would what is mine arise?

　　A bhikṣu liberated in this cuts off the lower bonds.”

At that time a bhikṣu rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: “World-Honored One! How is it that—

　　there is no I, and nothing that is mine;

　　since I will not come to be, from where would what is mine arise?

　　a bhikṣu liberated in this cuts off the lower bonds—

what does this mean?” The Buddha said to the bhikṣu: “The foolish, unlearned, ordinary person reckons form as self, as other than self, or as within one another; he reckons feeling, perception, formations, and consciousness as self, as other than self, or as within one another. The learned noble disciple does not see form as self, as other than self, or as within one another, and does not see feeling, perception, formations, and consciousness as self, as other than self, or as within one another; nor is it a knower, nor is it a seer. This form is impermanent; feeling, perception, formations, and consciousness are impermanent. Form is suffering; feeling, perception, formations, and consciousness are suffering. Form is without self; feeling, perception, formations, and consciousness are without self. This form will not come to be; feeling, perception, formations, and consciousness will not come to be. This form is an existence that will perish; feeling, perception, formations, and consciousness are an existence that will perish. Therefore it is not self and not mine, and self and mine will both not come to be. One who is liberated in this way cuts off the five lower bonds.”

At that time that bhikṣu said to the Buddha: “World-Honored One! Having cut off the five lower bonds, how does one end the outflows, attain liberation of mind and liberation by wisdom without outflows, and in this very life know it for oneself, realize it in one’s own person, and dwell 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’?” The Buddha said to the bhikṣu: “Foolish ordinary persons, unlearned beings, give rise to fear where there is nothing to fear. What foolish ordinary persons, unlearned beings, fear is:

　　no self and nothing that is mine—the two will both not arise—

and so they grasp at the four stations of consciousness. What are the four? Namely, the station of consciousness in form: grasping at form, delighting in form, it advances, broadens, and grows; in the stations of consciousness of feeling, perception, and formations, grasping and delighting, it advances, broadens, and grows. Bhikṣus! In these places consciousness comes or goes, abides or arises or ceases, advances, broadens, and grows. If someone were to say: ‘There is yet another dharma apart from these, in which consciousness comes or goes, abides or arises or ceases, or advances, broadens, and grows’—that is only talk; when questioned he does not know, and it only increases and gives rise to delusion, because it is not within his domain. Why? Bhikṣus! When one is free of craving for the element of form, the bond born of the mind toward form is cut; when the bond born of the mind toward form is cut, consciousness’s grasping is cut as well; consciousness no longer abides, and no longer advances, broadens, and grows. When one is free of craving for the elements of feeling, perception, and formations, the bond born of the mind toward feeling, perception, and formations is cut; when the bond born of the mind toward feeling, perception, and formations is cut, grasping is cut as well; consciousness has no abiding, and no longer advances, broadens, and grows. Because consciousness has no abiding, it does not increase; because it does not increase, it makes nothing; because it makes nothing, it abides; because it abides, it is content; because it is content, it is liberated; because it is liberated, it clings to nothing in all the world; because it clings to nothing, it is attached to nothing; because it is 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.’ Bhikṣus! I say that consciousness does not abide in the east, the south, the west, or the north, in the four intermediate directions, above or below—except in the wish to see the Dharma: nirvāṇa, extinction, stillness, coolness.”

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

〔Summary verse · Discourses 59–64〕（0017a21）The six discourses above are gathered by name by the compilers in a single verse: “arising and ceasing”—teaching that these five aggregates of clinging are contemplated as dharmas of arising and ceasing (Discourse 59); “by not delighting”—teaching that a bhikṣu who does not delight in form has his mind liberated (Discourse 60); “and three kinds of discrimination”—what this line of the verse refers to cannot be determined; perhaps it refers to discriminating the Dharma in three kinds: one who follows by faith, one who follows by Dharma, and the fruit of stream-entry (Discourse 61); “craving and attachment”—teaching that the foolish ordinary person sees a self in the five aggregates of clinging, is bound and attached, and gives rise to craving and desire (Discourse 62); “contemplating alike”—what this line of the verse refers to cannot be determined; perhaps it refers to ascetics and brahmins who reckon a self in the five aggregates of clinging and discriminate and contemplate in this way (Discourse 63); “this is called the udāna”—the World-Honored One utters the udāna verse (Discourse 64).

〔65 · One should always cultivate skilful means〕（0017a23）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 always cultivate skilful means and meditative reflection, inwardly stilling the mind. Why? A bhikṣu who always cultivates skilful means and meditative reflection, inwardly stilling the mind, can contemplate as it really is. How does he contemplate as it really is? This is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form, the arising of feeling, perception, formations, and consciousness? The foolish, unlearned, ordinary person does not contemplate as they really are painful feeling, pleasant feeling, and feeling that is neither painful nor pleasant; because he does not contemplate as it really is the arising of this feeling, the cessation of feeling, the gratification of feeling, the danger of feeling, and the escape from feeling, he delights in and is attached to feeling and gives rise to clinging; clinging conditions existence, existence conditions birth, birth conditions old age, sickness, death, grief, lamentation, distress, and pain. Thus this whole great mass of suffering arises from its arising; this is called the arising of form, this is called the arising of feeling, perception, formations, and consciousness. What is the cessation of form, the cessation of feeling, perception, formations, and consciousness? The learned noble disciple, experiencing the various painful, pleasant, and neither-painful-nor-pleasant feelings, contemplates them as they really are; because he contemplates as it really is the arising of feeling, the cessation of feeling, the gratification of feeling, the danger of feeling, and the escape from feeling, his delight in and attachment to feeling ceases; because delight and attachment cease, clinging ceases; because clinging ceases, existence ceases; because existence ceases, birth ceases; because birth ceases, old age, sickness, death, grief, lamentation, distress, and pain cease; thus this whole great mass of suffering is entirely brought to cessation; this is called the cessation of form, the cessation of feeling, perception, formations, and consciousness. Therefore, bhikṣus, you should always cultivate skilful means and meditative reflection, inwardly stilling the mind. Bhikṣus! Dwelling in meditative reflection, inwardly stilling the mind, diligent in skilful means, contemplate as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the teaching on contemplating, so the two discourses teaching discriminating, discriminating in various ways, knowing, knowing broadly, knowing in various ways, drawing near, drawing near and cultivating, entering, touching, and realizing are all likewise taught at length.

〔66 · One should always cultivate skilful means〕（0017b16）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 always cultivate skilful means and meditative reflection, inwardly stilling the mind. Why? Having cultivated skilful means and meditative reflection and inwardly stilled the mind, one can contemplate as it really is. How does one contemplate as it really is? One contemplates as it really is: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form? What is the arising of feeling, perception, formations, and consciousness? Bhikṣus! The foolish, unlearned, ordinary person does not contemplate as it really is the arising of form, the gratification of form, the danger of form, and the escape from form, and so he delights in that form, praises it, and is attached to it, and so in a future life form arises again.” Feeling, perception, formations, and consciousness are likewise taught at length. “When that form arises, and feeling, perception, formations, and consciousness arise, he is not liberated from form, not liberated from feeling, perception, formations, and consciousness. I say that he is not liberated from birth, old age, sickness, death, grief, lamentation, distress, and pain—from this whole great mass of suffering; this is called the arising of form, the arising of feeling, perception, formations, and consciousness. What is the cessation of form, the cessation of feeling, perception, formations, and consciousness? The learned noble disciple contemplates 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 knows it as it really is. Because he knows it as it really is, he does not delight in form, does not praise form, is not attached to form, and does not give rise to future form.” Feeling, perception, formations, and consciousness are likewise taught at length. “Because form does not arise, and feeling, perception, formations, and consciousness do not arise, he is liberated from form and liberated from feeling, perception, formations, and consciousness. I say that he is liberated from birth, old age, sickness, death, grief, lamentation, distress, and pain—from the mass of suffering; this is called the cessation of form, the cessation of feeling, perception, formations, and consciousness. Therefore, bhikṣus, you should always cultivate skilful means and meditative reflection, inwardly stilling the mind, diligent in skilful means, and contemplate as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the teaching on contemplating, so the twelve discourses, up to the one teaching realizing, should also be taught at length.

〔67 · One should always cultivate skilful means〕（0017c10）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 always cultivate skilful means and meditative reflection, inwardly stilling the mind. Why? Bhikṣus! Having cultivated skilful means and meditative reflection and inwardly stilled the mind, one can contemplate as it really is. How does one contemplate as it really is? One knows as it really is: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form, the arising of feeling, perception, formations, and consciousness? 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 and is attached to that form and praises form; because he delights in and is attached to form and praises form, there is clinging; clinging conditions existence, existence conditions birth, birth conditions old age, death, grief, lamentation, distress, and pain. Thus this whole great mass of suffering arises; this is called the arising of form, the arising of feeling, perception, formations, and consciousness. What is the cessation of form, the cessation of feeling, perception, formations, and consciousness? 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 or become attached to form and does not praise form; because he does not delight in, become attached to, or praise form, delight ceases; because delight ceases, clinging ceases; because clinging ceases, existence ceases; because existence ceases, birth ceases; because birth ceases, old age, sickness, death, grief, lamentation, distress, and pain cease; thus this whole great mass of suffering ceases. How does the learned noble disciple know feeling, perception, formations, and consciousness as they really are? How does he know as it really is the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, and the escape from consciousness? Knowing these, he does not delight in or become attached to that consciousness and does not praise consciousness; because he does not delight in, become attached to, or praise consciousness, delight ceases; because delight ceases, clinging ceases; because clinging ceases, existence ceases; because existence ceases, birth ceases; because birth ceases, old age, sickness, death, grief, lamentation, distress, and pain cease; thus this whole great mass of suffering ceases and is entirely brought to cessation. Bhikṣus! This is called the cessation of form, the cessation of feeling, perception, formations, and consciousness. Bhikṣus! You should always cultivate skilful means and meditative reflection, inwardly stilling the mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the teaching on contemplating, so the twelve discourses, up to the one teaching realizing, are likewise taught at length.

〔68 · One should always cultivate skilful means〕（0018a06）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 always cultivate skilful means and meditative reflection, inwardly stilling the mind, and contemplate as it really is. How does one contemplate as it really is? One knows as it really is: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. What is the arising of form, the arising of feeling, perception, formations, and consciousness? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; with contact as condition, feeling arises; with feeling as condition, craving arises; up to: this whole great mass of suffering arises; this is called the arising of form. In the same way, dependent on the ear, nose, tongue, body, and mind—dependent on the mind and dharmas, mind-consciousness arises; the meeting of the three gives rise to contact; with contact as condition, feeling arises; with feeling as condition, craving arises. In this way, up to: this whole great mass of suffering arises; this is called the arising of form, the arising of feeling, perception, formations, and consciousness. What is the cessation of form, the cessation of feeling, perception, formations, and consciousness? Dependent on the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; when contact ceases, feeling ceases, up to: this whole great mass of suffering ceases; in the same way, the ear, nose, tongue, body, and mind—dependent on the mind and dharmas, mind-consciousness arises; the meeting of the three gives rise to contact; when contact ceases, feeling ceases; when feeling ceases, up to: this whole great mass of suffering ceases; this is called the cessation of form, the cessation of feeling, perception, formations, and consciousness. Therefore, bhikṣus, you should always cultivate skilful means and meditative reflection, inwardly stilling the mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the teaching on contemplating, so the twelve discourses, up to the one teaching realizing, are likewise taught at length.

〔Summary verse · Discourses 65–68〕（0018a24）The four discourses above are gathered by name by the compilers in a single verse: “feeling”—teaching that one delights in and is attached to feeling and gives rise to clinging (Discourse 65); “and arising”—teaching that in a future life form arises again (Discourse 66); “and delight”—teaching delight in and attachment to that form (Discourse 67); “also teaching the six sense bases”—by position this falls on Discourse 68; the text of the discourse takes up the eye and forms, up to the mind and dharmas (Discourse 68); “each one, twelve kinds”—at the end of each of the four discourses it is said that the remaining discourses are likewise taught at length; the ends of Discourses 66–68 say “twelve discourses,” and the end of Discourse 65 says “two discourses” (Discourses 65–68); “the meditation and samādhi discourses”—all four discourses begin with: you should always cultivate skilful means and meditative reflection, inwardly stilling the mind (Discourses 65–68).

〔69 · I will now teach the existing body〕（0018a26）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 the path leading to the arising of the existing body, and the path to the ceasing of the arising of the existing body. What is the path leading to the arising of the existing body? 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, is attached to form, and abides in form; because he delights in form, praises form, is attached to form, and abides in form, he delights and clings; with clinging as condition there is existence; with existence as condition there is birth; with birth as condition there are old age, sickness, death, grief, lamentation, pain, and distress. Thus this whole great mass of suffering arises. In the same way, feeling, perception, formations, and consciousness are also taught at length; this is called the path leading to the arising of the existing body. Bhikṣus! The path leading to the arising of the existing body—know that it is the path leading to the arising of suffering. What is the path to the ceasing of the arising of the existing body? The learned noble disciple knows 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. Because he knows as it really is, he does not delight in form, does not praise it, is not attached to it, and does not abide in it; because he does not delight in it, praise it, become attached to it, or abide in it, his delight in that form ceases; when delight ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, grief, lamentation, pain, and distress—this whole great mass of suffering—cease. As with form, so it is with feeling, perception, formations, and consciousness; this is called the track of the path to the ceasing of the existing body. The track of the path to the ceasing of the existing body is the track of the path to the ceasing of suffering; therefore it is called the track of the path to the ceasing of the existing body.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with “I will teach,” so with “there is” and “you should know”: they are taught in the same way.

〔70 · I will now teach the existing body〕（0018b16）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 the end of the existing body as suffering, the end of the arising of the existing body, and the end of the ceasing of the existing body. Listen closely and reflect well; I will explain it for you. What is the end of the existing body as suffering? Namely, the five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging; this is called the end of the existing body as suffering. What is the end of the arising of the existing body? Namely, the craving that takes up future existence, arising together with craving and delight, delighting in and attached to this place and that; this is called the end of the arising of the existing body. What is the end of the ceasing of the existing body? Namely, when this craving that takes up future existence, arising together with craving and delight, delighting in and attached to this place and that, is cut off without remainder, cast out, exhausted, freed from desire, ceased, stilled, and passed away; this is called the end of the ceasing of the existing body. Therefore it is said that one should teach the end of the existing body as suffering, the end of the arising of the existing body, and the end of the ceasing of the existing body.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with “I will teach,” so with “there is” and “you should know”: they are taught in the same way.

〔71 · I will now teach the existing body〕（0018b28）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 the existing body, the arising of the existing body, the ceasing of the existing body, and the track of the path to the ceasing of the existing body. Listen closely and reflect well; I will explain it for you. What is the existing body? Namely, the five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging; this is called the existing body. What is the arising of the existing body? The craving for future existence, arising together with craving and delight, attached to this place and that; this is called the arising of the existing body. What is the ceasing of the existing body? When the craving for future existence, arising together with craving and delight, delighting in and attached to this place and that, is cut off without remainder, cast out, exhausted, freed from desire, and ceased; this is called the ceasing of the existing body. What is the track of the path to the ceasing of the existing body? 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 track of the path to the ceasing of the existing body. This is what is meant by the existing body, the arising of the existing body, the ceasing of the existing body, and the track of the path to the ceasing of the existing body.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

The rest is taught likewise. The difference is: “One should know the existing body; one should know that the arising of the existing body is to be abandoned; one should know that the ceasing of the existing body is to be realized; one should know that the track of the path that abandons the existing body is to be cultivated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with “I will teach,” so with “there is” and “you should know”: they are taught in the same way.

There is a further difference: “A bhikṣu knows the existing body, abandons the arising of the existing body, realizes the ceasing of the existing body, and cultivates the path that abandons the existing body; this is called a bhikṣu who has cut off craving and desire, the bonds that bind, and such things, who cultivates unbroken comprehension and makes an end of suffering.”

There is a further difference: “This is called a bhikṣu who has ultimately reached the end, is ultimately free of stain, has ultimately completed pure conduct, and is a pure, superior person.”

There is a further difference: “This is called a bhikṣu who is an arhat, whose outflows are exhausted, who has done what was to be done, has laid down the heavy burden, has attained his own benefit, has exhausted the bonds of existence, and with right knowledge has his mind liberated.”

There is a further difference: “This is called a bhikṣu who has cut the barrier, crossed the moat, passed beyond the boundary, escaped the sentries, and raised the banner of the noble Dharma.”

There is a further difference: “What is cutting the barrier? Namely, cutting off the five lower bonds. What is crossing the moat? Namely, crossing the deep moat of ignorance. What is passing beyond the boundary? Namely, having brought to its end birth and death without beginning. What is escaping the sentries? Namely, the exhaustion of craving for existence. What is raising the banner of the noble Dharma? Namely, the exhaustion of conceit.”

There is a further difference: “This is called a bhikṣu who has cut off five limbs, has completed six limbs, guards the one, relies on the four, has cast aside the truths, has left behind all seeking, has purified his thoughts, has stilled bodily formation, whose mind is well liberated and whose wisdom is well liberated, who, pure and single, has established pure conduct—an unsurpassed person.”

〔Summary verse · Discourses 69–71〕（0019a02）The three discourses above are gathered by name by the compilers in a single verse: “its path, of three kinds”—teaching the path leading to the arising of the existing body and the track of the path to the ceasing of the existing body; at the end of the discourse it is also said that “I will teach,” “there is,” and “you should know,” all three, are taught in the same way (Discourse 69); “true awakening, also of three kinds”—by position this falls on Discourse 70; the text of the discourse teaches three: the end of the existing body as suffering, the end of the arising of the existing body, and the end of the ceasing of the existing body; the word “true awakening” does not occur in the text of the discourse (Discourse 70); “the existing body taught in four ways”—teaching four: the existing body, the arising of the existing body, the ceasing of the existing body, and the track of the path to the ceasing of the existing body (Discourse 71); “the arhat, of six kinds”—at the end of Discourse 71, “there is a further difference” teaches six times the marks of a bhikṣu’s ultimate attainment, and one of them names the arhat outright (Discourse 71).

〔72 · I will teach what is to be known, and knowledge〕（0019a04）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 teach what is to be known, knowledge, and the knower. Listen closely and reflect well; I will explain it for you. What is what is to be known? Namely, the five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging; this is called what is to be known. What is knowledge? Taming craving and desire, cutting off craving and desire, passing beyond craving and desire; this is called knowledge. What is the knower? Namely, the arhat. Of this person, the arhat, it is not that in another world there is death, nor that in another world there is no death, nor that in another world there both is and is not death, nor that in another world there neither is nor is not death; taught at length, it is immeasurable—all reckonings are extinguished forever. This is what is meant by what is to be known, knowledge, and the knower.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔73 · I will now teach the heavy burden〕（0019a15）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 the heavy burden, taking up the burden, laying down the burden, and the bearer of the burden. Listen closely and reflect well; I will explain it for you. What is the heavy burden? Namely, the five aggregates of clinging. What are the five? The form aggregate of clinging, and the feeling, perception, formations, and consciousness aggregates of clinging. What is taking up the burden? The craving for future existence, arising together with craving and delight, delighting in and attached to this place and that. What is laying down the burden? When the craving for future existence, arising together with craving and delight, delighting in and attached to this place and that, has been cut off forever without remainder and has ceased—cast out, exhausted, freed from desire, ceased, passed away. What is the bearer of the burden? Namely, the person. The so-called person is one of such a name, such a birth, such a clan, such food, such an experience of pain and pleasure, such long life, such long abiding, such a limit to his lifespan. This is called the heavy burden, taking up the burden, laying down the burden, and the bearer of the burden.” At that time the World-Honored One spoke in verse:

　　“Having laid down the heavy burden, one should not take it up again;

　　to bear the load is great suffering, to lay the load down is great bliss;

　　one should cut off all craving, and so exhaust all formations;

　　understanding that realm of remainder, one does not turn back again into existence.”

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

〔74 · There are five aggregates of clinging〕（0019b02）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. The foolish, unlearned, ordinary person does not 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. Because he does not know as it really is, he delights in form, praises it, and abides bound and attached to it; bound by the bond of form, bound by the inner bond, he does not know the root, does not know the limit, does not know the deliverance; this is called the foolish, unlearned, ordinary person. Bound he is born, bound he dies, bound he goes from this world to another world; there too, bound he is born, bound he dies; this is called the foolish, unlearned, ordinary person. He follows Māra’s mastery, enters Māra’s net, follows what Māra transforms, is bound by Māra’s bonds, and is led by Māra. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple knows 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. Because he knows as it really is, he does not crave and delight in form, does not praise it, does not abide bound and attached to it, is not bound by the bond of form, is not bound by the inner bond; he knows the root, knows the ford for crossing over, knows the deliverance; this is called the learned noble disciple. He is not born in bondage, does not die in bondage, does not go from this world to another world in bondage; he does not follow Māra’s mastery, does not enter Māra’s hand, does not follow what Māra does, is not bound by Māra, is freed from Māra’s bonds, and leaves Māra’s leading; 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.

〔75 · There are five aggregates of clinging〕（0019b21）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? Namely, the form aggregate of clinging—when a bhikṣu, toward form, grows weary, becomes free from desire, brings it to cessation, does not give rise to it, and is liberated, this is called the Tathāgata, the Worthy One, the Perfectly Awakened One; in the same way, when toward feeling, perception, formations, and consciousness he grows weary, becomes free from desire, brings them to cessation, does not give rise to them, and is liberated, this is called the Tathāgata, the Worthy One, the Perfectly Awakened One. A bhikṣu, too, who toward form grows weary, becomes free from desire, and brings it to cessation, is called an arhat liberated by wisdom; in the same way, one who toward feeling, perception, formations, and consciousness grows weary, becomes free from desire, and brings them to cessation is called an arhat liberated by wisdom. Bhikṣus! Between the Tathāgata, the Worthy One, the Perfectly Awakened One, and the arhat liberated by wisdom, what difference is there?” The bhikṣus said to the Buddha: “The Tathāgata is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may the World-Honored One explain this meaning at length for the bhikṣus; having heard it, the bhikṣus will receive it and practice accordingly.” The Buddha said to the bhikṣus: “Listen closely and reflect well; I will explain it for you. The Tathāgata, the Worthy One, the Perfectly Awakened One, regarding a Dharma never heard before, awakens to that Dharma by himself, penetrates unsurpassed bodhi, and in future ages awakens the śrāvakas and teaches them the Dharma—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 eightfold path. Bhikṣus! This is called the Tathāgata, the Worthy One, the Perfectly Awakened One: attaining what was not attained, gaining what was not gained, knowing the path, discriminating the path, teaching the path, penetrating the path, and further able to bring the śrāvakas to completion, instructing and admonishing them; in this way teaching what is rightly in accord and joyfully delighting in good dharmas—this is called the difference between the Tathāgata and the arhat.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔76 · There are five aggregates of clinging〕（0019c12）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. You bhikṣus should contemplate form; having contemplated form, do you see a self, other than self, or within one another?” The bhikṣus said to the Buddha: “No, World-Honored One!” The Buddha said to the bhikṣus: “Good! Good! Form is without self; what is without self is impermanent; what is impermanent is suffering. If it is suffering, 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. The learned noble disciple contemplates these five aggregates of clinging as not self and not mine. Having contemplated thus, he clings to nothing in the world; one who clings to nothing is attached to nothing; one who is attached to nothing 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.

〔77 · One should abandon desire and craving for form〕（0019c25）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 abandon desire and craving for form; when desire and craving are abandoned, form is abandoned; when form is abandoned, one abandons and fully knows; having abandoned and fully known, the root is cut off—as with a palm tree with its crown cut, which in the future will not grow again. In the same way, when desire and craving for feeling, perception, formations, and consciousness are abandoned, up to: in a future life they will not arise again.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔78 · If form arises, abides, and emerges〕（0020a03）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 form arises, abides, and emerges, suffering arises here, sickness abides here, old age and death emerge here; feeling, perception, formations, and consciousness are taught likewise. Bhikṣus! If form ceases, is stilled, and passes away, suffering ceases here, sickness is stilled here, old age and death pass away here; 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.

〔79 · Even past and future form〕（0020a10）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: “Even past and future form are impermanent—how much more present form! The learned noble disciple, having contemplated thus, does not look back with longing on past form, does not seek after future form, and toward present form grows weary, becomes free from desire, and is brought to cessation and stillness; so it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! If there were no past form, the learned noble disciple could not be said not to look back with longing on past form; because there is past form, the learned noble disciple does not look back with longing on past form. If there were no future form, the learned noble disciple could not be said not to seek after future form; because there is future form, the learned noble disciple does not seek after future form. If there were no present form, the learned noble disciple would not give rise to weariness and freedom from desire toward present form and head toward its cessation; because there is present form, the learned noble disciple gives rise to weariness and freedom from desire toward present form and heads toward its cessation. Feeling, perception, formations, and consciousness are taught likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence, so the three discourses teaching suffering, emptiness, and not self are taught likewise.

〔80 · I will teach the seal of the noble Dharma and〕（0020a25）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 teach the seal of the noble Dharma and the purity of seeing. Listen closely and reflect well. If a bhikṣu says: ‘I have attained nothing yet in the samādhi of emptiness, yet I have given rise to the knowledge and seeing of signlessness, nothingness, and freedom from conceit’—let him not say so. Why? If one has not yet attained emptiness and says, ‘I have attained the knowledge and seeing of signlessness, nothingness, and freedom from conceit,’ there is no such possibility! If a bhikṣu says: ‘I have attained emptiness and can give rise to the knowledge and seeing of signlessness, nothingness, and freedom from conceit’—this is well said. Why? If, having attained emptiness, one can give rise to the knowledge and seeing of signlessness, nothingness, and freedom from conceit, there is such a possibility! What are the seal of the noble Dharma and the purity of seeing?” The bhikṣus said to the Buddha: “The Buddha is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us! Having heard the teaching, the bhikṣus will practice as it is taught.” The Buddha said to the bhikṣus: “Suppose a bhikṣu sits in an empty, secluded place, beneath a tree, and contemplates well that form is impermanent, a dharma of wearing away, a dharma of freedom from desire. In the same way he contemplates feeling, perception, formations, and consciousness as impermanent, dharmas of wearing away, dharmas of freedom from desire. He contemplates those aggregates as impermanent, wearing away, unstable, dharmas subject to change, and his mind delights, is purified, and is liberated; this is called emptiness. One who contemplates thus still cannot be free of conceit, nor is his knowledge and seeing purified. Further, there is the samādhi of right reflection: contemplating that the signs of form are cut off, that the signs of sound, smell, taste, touch, and dharmas are cut off; this is called signlessness. One who contemplates thus is still not free of conceit, nor is his knowledge and seeing purified. Further, there is the samādhi of right reflection: contemplating that the signs of craving are cut off, that the signs of hatred and delusion are cut off; this is called nothingness. One who contemplates thus is still not free of conceit, nor is his knowledge and seeing purified. Further, there is the samādhi of right reflection: contemplating from where self and mine arise. Further, there is the samādhi of right reflection: contemplating that self and mine arise from seeing, from hearing, from smelling, from tasting, from touching, from cognizing. Further, he makes this contemplation: if consciousness arises from a cause and from a condition, is the cause and condition of that consciousness permanent or impermanent? Further, he reflects thus: if consciousness arises from a cause and from a condition, that cause and that condition are both impermanent. Further, since that cause and that condition are both impermanent, how could the consciousness they produce be permanent? What is impermanent is conditioned, is formation, arises from conditions, is a dharma of danger, a dharma of cessation, a dharma of freedom from desire, a dharma to be abandoned and fully known; this is called the seal of the noble Dharma, the purity of knowledge and seeing; this is called what a bhikṣu should teach as the seal of the noble Dharma, the purity of knowledge and seeing …” Thus it is taught at length. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔81 · There was a Licchavi named Mahānāma〕（0020b28）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time there was a Licchavi named Mahānāma who went out walking every day, heading for where the Buddha was. At that time that Licchavi thought to himself: ‘If I go to the World-Honored One too early, the World-Honored One and the bhikṣus I know will all be in meditative reflection; I had better first go to the Ājīvika outsiders at the Seven Mango Trees.’ So he went to the dwelling of Pūraṇa Kāśyapa. At that time Pūraṇa Kāśyapa—leader of a company of outsiders—was surrounded front and back by five hundred outsiders, loudly at play, talking of worldly matters. At that time Pūraṇa Kāśyapa saw the Licchavi Mahānāma coming from afar and told his followers to keep quiet. Pūraṇa Kāśyapa said: “Be quiet! This Licchavi Mahānāma is a disciple of the ascetic Gautama; he is a white-clad disciple of the ascetic Gautama, the foremost in the city of Vaiśālī, who always delights in quiet and praises quiet, and those he goes about with are all a quiet assembly; therefore you should be quiet.”

At that time Mahānāma came into that crowd, to where Pūraṇa was, exchanged greetings and courtesies with Pūraṇa, withdrew, and sat to one side. At that time Mahānāma said to Pūraṇa: “I have heard that Pūraṇa teaches his disciples this doctrine: without cause, without condition, beings are defiled; without cause, without condition, beings are purified. Is there such a teaching in the world—do you truly hold this teaching, or is it the slander of others against you? What the people of the world have set down—is it Dharma or not Dharma? Are there people in the world who discuss it with you, question and challenge you, and find fault with you?” The outsider Pūraṇa Kāśyapa said: “There truly is this teaching; it is not a false report of the world. I set up this teaching, and it is a teaching in accordance with the Dharma; I teach this Dharma, and all of it accords with the Dharma; there are none in the world who come to question and challenge me and rebuke me. Why? Mahānāma! I see thus and say thus: without cause, without condition, beings are defiled; without cause, without condition, beings are purified.”

At that time Mahānāma, having heard what Pūraṇa said, was not pleased at heart; having rebuked him, he rose from his seat and left, went to where the World-Honored One was, bowed his head at the Buddha’s feet, withdrew, sat to one side, and told the Buddha in detail what he had discussed with Pūraṇa. The Buddha said to the Licchavi Mahānāma: “That Pūraṇa speaks words that come out as they please; they are not worth remembering. Thus Pūraṇa—foolish, undiscerning, unskilled—without relying on causes makes this statement: ‘without cause, without condition, beings are defiled; without cause, without condition, beings are purified.’ Why? There is a cause, there is a condition, for beings being defiled; there is a cause, there is a condition, for beings being purified. Mahānāma! By what cause, by what condition, are beings defiled? By what cause, by what condition, are beings purified? Mahānāma! If form were wholly suffering—not pleasure, not accompanied by pleasure, not nourished by pleasure, apart from pleasure—beings should not on that account give rise to delight and attachment. Mahānāma! Because form is not wholly suffering—it is pleasure, accompanied by pleasure, nourished by pleasure, not apart from pleasure—beings are attached to form; because of attachment they are bound, and because they are bound there is suffering and distress. Mahānāma! If feeling, perception, formations, and consciousness were wholly suffering—not pleasure, not accompanied by pleasure, not nourished by pleasure, apart from pleasure—beings should not on that account give rise to delight and attachment. Mahānāma! Because consciousness is not wholly suffering—it is pleasure, accompanied by pleasure, nourished by pleasure, not apart from pleasure—beings are attached to consciousness; because of attachment they are bound, and because they are bound, suffering and distress arise. Mahānāma! This is called: there is a cause, there is a condition, for beings being defiled. Mahānāma! By what cause, by what condition, are beings purified? Mahānāma! If form were wholly pleasure—not suffering, not accompanied by suffering, not nourished by grief and suffering, apart from suffering—beings should not on account of form give rise to weariness. Mahānāma! Because form is not wholly pleasure—it is suffering, accompanied by suffering, nourished by grief and suffering, not apart from suffering—beings grow weary of form; because of weariness they do not delight, and because they do not delight they are liberated. Mahānāma! If feeling, perception, formations, and consciousness were wholly pleasure—not suffering, not accompanied by suffering, not nourished by grief and suffering, apart from suffering—beings should not on account of consciousness give rise to weariness. Mahānāma! Because feeling, perception, formations, and consciousness are not wholly pleasure—they are suffering, accompanied by suffering, nourished by grief and suffering, not apart from suffering—beings grow weary of consciousness; because of weariness they do not delight, and because they do not delight they are liberated. Mahānāma! This is called—there is a cause, there is a condition, for beings being purified.” At that time Mahānāma, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage to the Buddha, and withdrew.

〔Summary verse · Discourses 72–81〕（0021a23）The ten discourses above are gathered by name by the compilers in a single verse: “knowing dharmas”—teaching what is to be known, knowledge, and the knower (Discourse 72); “and the heavy burden”—teaching the heavy burden, taking up the burden, laying down the burden, and the bearer of the burden (Discourse 73); “going to”—what this line of the verse refers to cannot be determined; perhaps it refers to the two discourses not gathered by any other line of the verse (Discourses 74–75); “contemplation”—teaching that one should contemplate form (Discourse 76); “desire and craving”—teaching that desire and craving for form should be abandoned (Discourse 77); “arising”—by position this falls on Discourse 78; the text of the discourse reads that form arises, abides, and emerges (Discourse 78); “and the abbreviated teaching”—teaching that even past and future form are impermanent, with the three discourses on suffering, emptiness, and not self abbreviated at the end of the discourse (Discourse 79); “the Dharma seal”—teaching the seal of the noble Dharma and the purity of seeing (Discourse 80); “Pūraṇa”—the Licchavi Mahānāma first goes to Pūraṇa Kāśyapa, and afterward to the World-Honored One (Discourse 81).

〔82 · Where does the learned noble disciple〕（0021a25）Thus have I heard. At one time the Buddha was staying at the caitya, in the Bamboo Grove Monastery. At that time the World-Honored One said to the bhikṣus: “Where does the learned noble disciple see impermanence and suffering?” 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. The learned noble disciple sees impermanence and suffering in form, and sees impermanence and suffering in feeling, perception, formations, and consciousness. Bhikṣus! Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣus! Is what is impermanent 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 the learned noble disciple in this see a self, other than self, or 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, not other than self, and not within one another. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple contemplates thus and grows weary of form, grows weary of feeling, perception, formations, and consciousness; because of weariness he does not delight, because he does not delight he is liberated, and because he is liberated: ‘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 bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔83 · Where does the learned noble disciple〕（0021b14）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “Where does the learned noble disciple see not self, not other than self, and not within one another, contemplating rightly and evenly in this way, knowing and seeing as it really is?” 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. The learned noble disciple sees in form not self, not other than self, and not within one another; this is called right contemplation as it really is. So it is likewise with feeling, perception, formations, and consciousness.” The Buddha said to the bhikṣus: “Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” Again he said to the 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 the learned noble disciple in this see a self, other than self, or 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, not other than self, and not within one another; this is called right contemplation as it really is. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple, contemplating thus, is liberated from form, liberated from feeling, perception, formations, and consciousness. I say that he is liberated from birth, old age, sickness, death, grief, lamentation, distress, and pain—from this whole great mass of suffering.” When the Buddha spoke this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔84 · Form is impermanent〕（0021c05）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—all of it is not self, not other than self, and not within one another; knowing this as it really is is called right contemplation. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple contemplates these five aggregates of clinging as not self and not mine; contemplating thus, 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.

〔85 · Where does one not see a self〕（0021c15）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: “Bhikṣus! Where does one not see a self, other than self, or within one another?” 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. In form, does one not see a self, other than self, or within one another? So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” The Buddha said: “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 the learned noble disciple in this see a self, other than self, or 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, not other than self, and not within one another. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! The learned noble disciple contemplates the five aggregates of clinging as not self and not mine. One who contemplates thus clings to nothing in all the world; one who clings to nothing 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.

〔86 · If impermanent form were permanent〕（0022a06）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 impermanent form were permanent, that form should not have sickness and suffering, nor should one seek anything of form, wishing it to be thus or not to be thus. Because form is impermanent, sickness and suffering arise in form, and there is also not wanting it to be thus and not letting it 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! Is what is impermanent 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 the 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; know this as it really is. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple contemplates form rightly; having contemplated rightly, he gives rise toward form to weariness, freedom from desire, not delighting, and liberation; toward feeling, perception, formations, and consciousness he gives rise to weariness, freedom from desire, not delighting, and 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.

〔87 · Form is suffering〕（0022a25）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 suffering. If form were not suffering, sickness and suffering should not arise in form, nor would one wish to make it thus, nor make it not thus. Precisely because form is suffering—because form is suffering—sickness arises in form, and one is able, toward form, to wish it thus or not thus. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! Is form permanent or impermanent?” The bhikṣus said to the Buddha: “Impermanent, World-Honored One!” “Bhikṣus! Is what is impermanent 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 the learned noble disciple in this see a self, other than self, or 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, not other than self, and not within one another; contemplate it as it really is. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple is liberated from form, liberated from feeling, perception, formations, and consciousness; I say that he is liberated from birth, old age, sickness, death, grief, lamentation, distress, and pain—from this whole great mass of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.