雜阿含經 卷第五Saṃyukta Āgama · Fascicle 5

In Discourse 110 of Fascicle 5, Satyaka the Nirgrantha brings five hundred Licchavis to debate with the World-Honored One. His thesis is a single sentence: “form is the person, the self, and good and evil arise from it.” The World-Honored One does not answer “not self.” He first asks a worldly question: a king in his own country, toward the guilty, can “kill, bind, banish, flog, cut off hands and feet,” and toward the deserving can give elephants, horses, and cities; can he do this? He can. “Is everyone who is a master able to do as he wills?” Yes. Then: “You say form is self, feeling, perception, formations, consciousness are self; can you do with them as you will, make them thus and not thus?” Satyaka does not answer. The World-Honored One asks again: “Speak! Speak! Why are you silent?” Three questions, three silences. The eight discourses of this fascicle circle this one question: the one who says the five aggregates are self, is he in charge of them?

What a Master Is

This discourse gives the plainest definition of a self: a self is what is in charge. A king is master of his land because he can have a man killed or spared. If form were the self, the self should be able to tell form not to sicken, not to age, not to change. Satyaka is silent because he knows it cannot be told. The World-Honored One later says it outright: “you argue your own thesis and cannot make it stand.” This is not metaphysics; it is something anyone can test on the spot: can you command your body? If you cannot, it is not your self.

Not in Charge, Therefore Suffering

In Discourse 107 the householder Nakula, a hundred and twenty years old, is gravely ill. Śāriputra explains to him the difference between a body afflicted and a mind afflicted: the ordinary person takes form as self and mine, and “when that form breaks up or changes, his mind and consciousness turn with it, and distress and suffering arise”; the noble disciple knows form as it really is, and “when that form changes or alters, his mind does not turn with it, and distress and suffering do not arise.” The body breaks up either way; whether the mind turns with it depends on whether it was taken as one’s own. Discourse 110 asks Satyaka the same: if one has not left craving for form, “when that form changes or alters, does sorrow, lamentation, distress, and suffering arise?” It does. And if one has left it? “Then does sorrow, lamentation, distress, and suffering not arise?” It does not. Suffering does not come from form breaking up; it comes from “my form has broken up.”

After Seeing Not Self, a Trace of Conceit

In Discourse 103 the bhikṣu Kṣemaka, sick in bed, says that he can contemplate the five aggregates of clinging as not self and not mine, yet “the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am,’ I have not cut off, not fully known, not left, not spat out.” He gives the simile of the scent of flowers: the scent is not the root, not the stem or leaves, yet not apart from them; “it is the scent of the flower.” “So too with me: form is not the self, yet I am not apart from form.” One knows that form is not the self, and still that faint smell of “I” remains, like a washed garment that “still has a lingering smell.” How is it removed? Not by looking again for where the self is, but by turning back to contemplate arising and ceasing: “this form, the arising of this form, the ceasing of this form.” Contemplated to the end, the lingering smell disperses of itself. This is the finest sentence in the fascicle: seeing not self is one thing, exhausting the conceit is another; there is still a road between them.

Who Is in Charge

Back to Satyaka. He loses, invites the Buddha to a meal, and after the meal the World-Honored One says: the Licchavis’ gift goes to one with greed, hatred, and delusion, while “Satyaka the Nirgrantha gains the fruit of a gift to one free of greed, hatred, and delusion.” The man who lost the debate turns out to be the one who gave to someone free of greed, hatred, and delusion. This discourse does not say “there is no one.” It says there is no one in the five aggregates who is in charge. In Discourse 104 Yamaka thinks an arhat whose outflows are exhausted is “nothing more at all” after death; Śāriputra corrects him: “The Tathāgata sees the Dharma as it really is, abiding as it is, with nothing obtained and nothing posited.” Not that he is gone, but that the master who could be said to exist or not exist was never to be found. In Discourse 109 Śāriputra takes the twenty views of self apart sentence by sentence and ends: “the noble disciple sees the four truths, attains the fruit of unbroken comprehension, and cuts off the wrong views,” and then “not clinging and not attached, he realizes nirvāṇa for himself.” Who is in charge? No one. To lay down the wish to be in charge is the liberation this fascicle teaches.

Fascicle 5 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicles 1 to 3 and still within the Connected Discourses on the Five Aggregates of Clinging, from the one hundred and third discourse to the one hundred and tenth, eight discourses in all; after the eight discourses stands a single summary verse set by the compilers. Most of the eight are long discourses of back-and-forth questions and answers, and within a discourse the segments follow the rounds of question and answer. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0029c03）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 5.” 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 eight discourses, from the one hundred and third to the one hundred and tenth, and at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 5.”

〔103 · At that time there was the bhikṣu Kṣemaka〕（0029c06）Thus have I heard. At one time many elder bhikṣus were staying at Kauśāmbī, in the Ghoṣila Park. At that time there was a bhikṣu, Kṣemaka, staying at Kauśāmbī in the Batuoli Park, gravely ill in body. At that time there was a bhikṣu, Dāsaka, who was attending him in his illness. At that time the bhikṣu Dāsaka went to where the elder bhikṣus were, paid homage at the feet of the elder bhikṣus, and stood to one side. The elder bhikṣus said to the bhikṣu Dāsaka: “Go to where the bhikṣu Kṣemaka is and say to him: ‘The elders ask after you: is your body a little better and more at ease? Is the pain not growing worse?’” At that time the bhikṣu Dāsaka, receiving the instruction of the elder bhikṣus, went to where the bhikṣu Kṣemaka was and said to the bhikṣu Kṣemaka: “The elder bhikṣus ask after you: is the pain gradually easing? Are the many sufferings not growing heavier?” The bhikṣu Kṣemaka said to the bhikṣu Dāsaka: “My illness is not better; my body is not at ease; the many pains grow ever heavier, and there is no cure. It is as if a strong man seized a feeble man, bound his head with a rope, and twisted it tight with both hands, so that the pain was extreme; my pain now goes beyond his. It is as when an ox is slaughtered and with a sharp knife its belly is cut open alive and its innards taken out—how could the pain in that ox’s belly be borne! The pain in my belly now is worse than that ox’s. Or as if two strong men took hold of a feeble man and hung him over a fire to burn his two feet; the burning in my two feet now goes beyond his.”

At that time the bhikṣu Dāsaka went back to where the elders were and reported to the elders in full the state of illness the bhikṣu Kṣemaka had described. At that time the elders again sent the bhikṣu Dāsaka to where the bhikṣu Kṣemaka was, to say to the bhikṣu Kṣemaka: “The World-Honored One has taught that 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. Can you, Kṣemaka, contemplate these five aggregates of clinging even a little as not self and not mine?” At that time the bhikṣu Dāsaka, having received the instruction of the elder bhikṣus, went and said to the bhikṣu Kṣemaka: “The elders say to you: the World-Honored One teaches the five aggregates of clinging; can you contemplate them even a little as not self and not mine?” The bhikṣu Kṣemaka said to Dāsaka: “I can contemplate those five aggregates of clinging as not self and not mine.” The bhikṣu Dāsaka went back and reported to the elders: “The bhikṣu Kṣemaka says: ‘I can contemplate the five aggregates of clinging as not self and not mine.’”

The elder bhikṣus again sent the bhikṣu Dāsaka to say to the bhikṣu Kṣemaka: “Can you contemplate the five aggregates of clinging as not self and not mine, like an arhat whose outflows are exhausted?” At that time the bhikṣu Dāsaka, receiving the instruction of the elder bhikṣus, went to where the bhikṣu Kṣemaka was and said to Kṣemaka: “If a bhikṣu can contemplate the five aggregates of clinging in this way, is he like an arhat whose outflows are exhausted?” The bhikṣu Kṣemaka said to the bhikṣu Dāsaka: “I contemplate the five aggregates of clinging as not self and not mine, but I am not an arhat whose outflows are exhausted.” At that time the bhikṣu Dāsaka went back to where the elders were and reported to the elders: “The bhikṣu Kṣemaka says: ‘I contemplate the five aggregates of clinging as not self and not mine, but I am not an arhat whose outflows are exhausted.’” At that time the elders said to the bhikṣu Dāsaka: “Go back again and tell the bhikṣu Kṣemaka: ‘You say—I contemplate the five aggregates of clinging as not self and not mine, and yet I am not an arhat whose outflows are exhausted—this contradicts itself, first and last.’” The bhikṣu Dāsaka, receiving the instruction of the elder bhikṣus, went and said to the bhikṣu Kṣemaka: “You say—I contemplate the five aggregates of clinging as not self and not mine, and yet I am not an arhat whose outflows are exhausted—this contradicts itself, first and last.” The bhikṣu Kṣemaka said to the bhikṣu Dāsaka: “I contemplate the five aggregates of clinging as not self and not mine, yet I am not an arhat, because with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am,’ I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out.” The bhikṣu Dāsaka went back to where the elders were and reported to the elders: “The bhikṣu Kṣemaka says: ‘I contemplate the five aggregates of clinging as not self and not mine, yet I am not an arhat whose outflows are exhausted, because with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ concerning the five aggregates of clinging, I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out.’”

The elders again sent the bhikṣu Dāsaka to say to the bhikṣu Kṣemaka: “You say there is an I—where is this I? Is form the self? Or is the self other than form? Are feeling, perception, formations, and consciousness the self? Or is the self other than consciousness?” The bhikṣu Kṣemaka said to the bhikṣu Dāsaka: “I do not say that form is the self, or that the self is other than form; nor do I say that feeling, perception, formations, and consciousness are the self, or that the self is other than consciousness. Yet with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ concerning the five aggregates of clinging, I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out.” The bhikṣu Kṣemaka further said to the bhikṣu Dāsaka: “Why trouble you to run back and forth like this? Bring me my staff; I will lean on the staff myself and go to where those elders are. Please give me the staff.” The bhikṣu Kṣemaka then, leaning on his staff himself, went to where the elders were.

At that time the elders saw the bhikṣu Kṣemaka coming from afar, leaning on his staff; they themselves spread a seat for him and set out a footstool, went out themselves to meet him, took his robe and bowl for him, invited him to sit, and exchanged greetings. Having exchanged greetings, they said to the bhikṣu Kṣemaka: “You speak of the conceit ‘I am’—in what do you see an I? Is form the self? Is the self other than form? Are feeling, perception, formations, and consciousness the self? Is the self other than consciousness?” The bhikṣu Kṣemaka answered: “Form is not the self, nor is the self other than form; feeling, perception, formations, and consciousness are not the self, nor is the self other than consciousness. Yet with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ concerning the five aggregates of clinging, I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out. It is like the scent of the blue lotus, the red lotus, the white water-lily, the white lotus: is the scent the root itself? Is the scent other than the root? Is it the scent of the stalk, the leaves, the stamens, the fine and coarse parts? Is the scent other than the fine and coarse parts? Can one say so?” The elders answered: “No, bhikṣu Kṣemaka! The root of the blue lotus, the red lotus, the white water-lily, the white lotus is not the scent, nor is the scent other than the root; nor are the stalk, the leaves, the stamens, the fine and coarse parts the scent, nor is the scent other than the fine and coarse parts.” The bhikṣu Kṣemaka asked further: “Then what scent is it?” The elders answered: “It is the scent of the flower.”

The bhikṣu Kṣemaka further said: “So it is with me. Form is not the self, nor am I apart from form; feeling, perception, formations, and consciousness are not the self, nor am I apart from consciousness. Yet, though I see the five aggregates of clinging as not self and not mine, with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am,’ I have not yet cut them off, not yet fully known them, not yet left them, not yet spat them out. Elders, listen while I give a simile; all who have wisdom come to understand through simile and comparison. It is like a wet nurse’s garment given to a washerman: with various kinds of lye he washes away the dirt, yet a lingering smell remains, and it must be perfumed with various kinds of mixed incense before it is made to fade. In the same way, the learned noble disciple, though he rightly contemplates the five aggregates of clinging as not self and not mine, yet with regard to the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ concerning the five aggregates of clinging, has not yet cut them off, not yet fully known them, not yet left them, not yet spat them out; afterward he reflects further on the five aggregates of clinging and contemplates their arising and ceasing: 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. When he has thus contemplated the arising and ceasing of the five aggregates of clinging, the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ are all entirely removed; this is called true right contemplation.”

When the bhikṣu Kṣemaka spoke this Dharma, those elders were far removed from dust and free of defilement, and gained the pure Dharma-eye. The bhikṣu Kṣemaka, giving rise to no outflows, had his mind liberated; through the benefit of joy in the Dharma, the illness of his body was entirely removed. At that time the elder bhikṣus said to the bhikṣu Kṣemaka: “Having heard what you, worthy one, said at first, we had already understood and already rejoiced—how much more on hearing it again! We asked only to draw out your subtle eloquence, not to trouble you; you are able to expound at length the Dharma of the Tathāgata, the Worthy One, the Perfectly Awakened One.” At that time the elders, having heard what the bhikṣu Kṣemaka said, rejoiced and practiced accordingly.

〔104 · There was a bhikṣu named Yamaka〕（0030c12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time there was a bhikṣu named Yamaka who gave rise to an evil wrong view and spoke thus: “As I understand the Dharma taught by the Buddha, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all.” At that time many bhikṣus, hearing what he said, went to where he was and said to the bhikṣu Yamaka: “Do you really say this—‘As I understand the Dharma taught by the Buddha, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all’?” He answered: “It is so, venerables!” At that time the bhikṣus said to Yamaka: “Do not slander the World-Honored One! To slander the World-Honored One is not good; the World-Honored One does not say this. You should entirely abandon this evil wrong view.” When the bhikṣus said this, the bhikṣu Yamaka still held fast to the evil wrong view and spoke thus: “Venerables! Only this is true; anything else is false.” In this way he spoke three times.

At that time the bhikṣus, unable to subdue the bhikṣu Yamaka, left him and went to where the venerable Śāriputra was, and said to the venerable Śāriputra: “Venerable! Know that the bhikṣu Yamaka has given rise to this evil wrong view, saying: ‘As I understand the Dharma taught by the Buddha, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all.’ Having heard what he said, we went expressly to ask the bhikṣu Yamaka: ‘Do you really know thus, see thus?’ He answered us: ‘Venerables! It is so; anything else is foolish talk.’ We then said to him: ‘Do not slander the World-Honored One! The World-Honored One does not say this; you should abandon this evil wrong view.’ We admonished him again and again, and still he does not abandon the evil wrong view. Therefore we have now come to you, venerable; may you, venerable, bring the bhikṣu Yamaka to put an end to his evil wrong view, out of compassion for him!” Śāriputra said: “So be it; I will bring him to put an end to his evil wrong view.” At that time the many bhikṣus, having heard Śāriputra’s words, rejoiced and rejoiced in accord, and returned to where they had come from.

At that time the venerable Śāriputra, in the morning, put on his robe, took his bowl, and entered Śrāvastī for alms. When he had eaten, he left the city, returned to the monastery, put away his robe and bowl, and went to where the bhikṣu Yamaka was. At that time the bhikṣu Yamaka saw the venerable Śāriputra coming from afar; he spread a seat for him, prepared water for washing his feet, set out a footstool, and went out to meet him, took his robe and bowl for him, and invited him to sit. When the venerable Śāriputra had sat down and washed his feet, he said to the bhikṣu Yamaka: “Have you really said this—‘As I understand the Dharma taught by the World-Honored One, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all’?” The bhikṣu Yamaka said to Śāriputra: “It is so, venerable Śāriputra!”

Śāriputra said: “I will now ask you; answer me as you see fit. Yamaka! What do you think? Is form permanent, or is it not permanent?” He answered: “Venerable Śāriputra! It is impermanent.” He asked further: “If it is impermanent, is it suffering?” He answered: “It is suffering.” He asked further: “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?” He answered: “No, venerable Śāriputra!” “So it is likewise with feeling, perception, formations, and consciousness.” He asked further: “Yamaka! What do you think? Is form the Tathāgata?” He answered: “No, venerable Śāriputra!” “Are feeling, perception, formations, and consciousness the Tathāgata?” He answered: “No, venerable Śāriputra!” He asked further: “Yamaka! What do you think? Is there a Tathāgata apart from form? Is there a Tathāgata apart from feeling, perception, formations, and consciousness?” He answered: “No, venerable Śāriputra!” He asked further: “Is there a Tathāgata in form? Is there a Tathāgata in feeling, perception, formations, and consciousness?” He answered: “No, venerable Śāriputra!” He asked further: “Is there form in the Tathāgata? Are there feeling, perception, formations, and consciousness in the Tathāgata?” He answered: “No, venerable Śāriputra!” He asked further: “Is there a Tathāgata who is not form, feeling, perception, formations, and consciousness?” He answered: “No, venerable Śāriputra!” “Just so, Yamaka! The Tathāgata sees the Dharma truly, abides as it really is, with nothing obtained and nothing posited. How can you say—‘As I understand what the World-Honored One taught, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all’—is that a timely thing to say?” He answered: “No, venerable Śāriputra!”

He asked further: “Yamaka! Earlier you said—‘As I understand what the World-Honored One taught, an arhat whose outflows are exhausted, when the body breaks up and life ends, is nothing more at all’—why do you now say otherwise?” The bhikṣu Yamaka said: “Venerable Śāriputra! Earlier, because I did not understand, because of ignorance, I spoke that evil wrong view; having heard what the venerable Śāriputra has said, my not understanding and my ignorance are all cut off.” He asked further: “Yamaka! If someone should ask again, ‘Bhikṣu! As for what you said earlier in your evil wrong view, by what knowledge and vision have you now left it all behind?’—how would you answer?” Yamaka answered: “Venerable Śāriputra! If someone came and asked, I would answer thus: the form of an arhat whose outflows are exhausted is impermanent; what is impermanent is suffering; and that suffering is stilled, cooled, and gone forever. So it is likewise with feeling, perception, formations, and consciousness. If someone came and asked, I would answer thus.” Śāriputra said: “Good! Good! Bhikṣu Yamaka! You should answer thus. Why? The form of an arhat whose outflows are exhausted is impermanent; what is impermanent is suffering; and what is impermanent and suffering is a dharma of arising and ceasing. So it is likewise with feeling, perception, formations, and consciousness.” When the venerable Śāriputra spoke this Dharma, the bhikṣu Yamaka was far removed from dust and free of defilement, and gained the pure Dharma-eye.

The venerable Śāriputra said to the bhikṣu Yamaka: “I will now give a simile; those who have wisdom come to understand through simile. It is like a householder or a householder’s son, very rich, with much wealth, who widely seeks out servants and guards his wealth well. At that time an enemy, an evil man, pretending to draw close and attach himself, becomes his servant and constantly watches for his chance; he goes to bed late and rises early, attends at his side, does his work with respect and care, speaks humbly, and pleases his master’s heart, so that the master treats him as a close friend, as a son, trusts him wholly without suspicion, and takes no care to guard himself; and then that man takes a sharp knife in hand and cuts off his life. Bhikṣu Yamaka! What do you think? That evil enemy who became the householder’s friend—did he not from the very beginning lay his plans, harbour the wish to harm, and constantly watch for his chance, until the very end? And that householder could not perceive it, until today he is harmed.” He answered: “It is so, venerable!” Śāriputra said to the bhikṣu Yamaka: “What do you think? If that householder had known from the beginning that the man was pretending to draw close in order to harm him, and had guarded himself well, he would not have been harmed, would he?” He answered: “So it is, venerable Śāriputra!” “In the same way, bhikṣu Yamaka, the foolish, unlearned ordinary person, regarding the five aggregates of clinging, has the perception of permanence, the perception of safety, the perception of freedom from illness, the perception of self, the perception of mine; he holds on to these five aggregates of clinging and guards and cherishes them, and in the end is harmed by these five aggregates of clinging, his enemy—just as that householder was harmed by the enemy who pretended to draw close, and did not perceive it. Yamaka! The learned noble disciple contemplates these five aggregates of clinging as a disease, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not self, not mine; toward these five aggregates of clinging he is not attached and does not take them up; because he does not take them up he is not attached, and because he is not attached 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 venerable Śāriputra spoke this Dharma, the bhikṣu Yamaka, giving rise to no outflows, had his mind liberated. The venerable Śāriputra, having taught the Dharma to the bhikṣu Yamaka, instructing, teaching, illuminating, and gladdening him, rose from his seat and left.

〔105 · There was a wanderer of another sect named Śreṇika〕（0031c15）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time a wanderer of another sect named Śreṇika came to where the Buddha was, greeted him respectfully, sat to one side, and said to the Buddha: “World-Honored One! Some days ago ascetics, brahmins, carakas, and renunciants gathered in the Hall of Marvels. There this was discussed and said: Pūraṇa Kāśyapa, as leader of a company, has five hundred disciples surrounding him front and back; among them some are very wise and some are dull of faculty, and when they die he does not declare of any of them where they are reborn. Again, Maskarin Gośālīputra, as leader of a company, has five hundred disciples surrounding him front and back; among his disciples some are wise and some are dull of faculty, and when they die he does not declare of any of them where they are reborn. In the same way Sañjayin Vairaṭīputra, Ajita Keśakambala, Kakuda Kātyāyana, Nirgrantha Jñātiputra, and the others each have five hundred disciples surrounding them front and back, and it is with them as was said before. At that time the ascetic Gautama too was spoken of in that discussion: the ascetic Gautama, as leader of a company, declares of those among his disciples who die: ‘So-and-so is born there, so-and-so is born here.’ Before, I had already given rise to doubt: how can the ascetic Gautama have attained such a Dharma?”

The Buddha said to Śreṇika: “Do not give rise to doubt. Because there is bewilderment, doubt arises. Śreṇika! Know that there are three kinds of teacher. What are the three? There is one kind of teacher who sees that in the present life there truly is a self and teaches as he knows, yet cannot know what comes after death; this is called the first kind of teacher to appear in the world. Further, Śreṇika, there is one kind of teacher who sees that in the present life there truly is a self, and after death too sees a self, and teaches as he knows. Further, Śreṇika, there is one kind of teacher who does not see that in the present life there truly is a self, nor sees that after death there truly is a self. Śreṇika! The first teacher, who sees that in the present life there truly is a self and teaches as he knows, holds what is called the view of annihilation. The second teacher, who sees that in this life and the next there truly is a self and teaches as he knows, holds the view of permanence. The third teacher, who does not see that in the present life there truly is a self, nor after death sees a self—this is what the Tathāgata, the Worthy One, the Perfectly Awakened One teaches: in this very life the ending of craving, desirelessness, extinction, nirvāṇa.”

Śreṇika said to the Buddha: “World-Honored One! Having heard what the World-Honored One has said, my doubt has grown all the more.” The Buddha said to Śreṇika: “You should indeed doubt the more. Why? This is a profound place, hard to see, hard to know; it must be illuminated deeply, subtly, through to the end, and it is what the wise understand; ordinary beings are not yet able to discern it. Why? Because beings have long had different views, different acceptances, different seekings, different desires.” Śreṇika said to the Buddha: “World-Honored One! With the World-Honored One my mind has gained pure faith; may the World-Honored One teach me the Dharma, so that on this very seat my eye of wisdom may be purified.” The Buddha said to Śreṇika: “I will now teach you as you wish.”

The Buddha said to Śreṇika: “Is form permanent, or is it impermanent?” He answered: “Impermanent.” The World-Honored One asked further: “Śreṇika! If it is impermanent, is it suffering?” He answered: “It is suffering.” The World-Honored One asked Śreṇika further: “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?” He answered: “No, World-Honored One!” “So it is likewise with feeling, perception, formations, and consciousness.” He asked further: “Śreṇika! What do you think? Is form the Tathāgata?” He answered: “No, World-Honored One!” “Are feeling, perception, formations, and consciousness the Tathāgata?” He answered: “No, World-Honored One!” He asked further: “Śreṇika! Is there a Tathāgata apart from form? Is there a Tathāgata apart from feeling, perception, formations, and consciousness?” He answered: “No, World-Honored One!” He asked further: “Śreṇika! Is there a Tathāgata in form? Is there a Tathāgata in feeling, perception, formations, and consciousness?” He answered: “No, World-Honored One!” He asked further: “Śreṇika! Is there form in the Tathāgata? Are there feeling, perception, formations, and consciousness in the Tathāgata?” He answered: “No, World-Honored One!” He asked further: “Śreṇika! Is there a Tathāgata who is not form, not feeling, perception, formations, and consciousness?” He answered: “No, World-Honored One!”

The Buddha said to Śreṇika: “My disciples who have heard what I teach but have not fully understood its meaning give rise to conceit, and do not attain unbroken comprehension of conceit; because there is no unbroken comprehension, conceit is not cut off; because conceit is not cut off, when they leave the aggregates of this one body, they are born again continuing with aggregates. Therefore, Śreṇika, I declare of these disciples that when the body breaks up and life ends they are born in this place or that. Why? Because they still have a remainder of conceit. Śreṇika! Those of my disciples who are able to understand the meaning of what I teach attain unbroken comprehension of all conceits; because they attain unbroken comprehension, the conceits are cut off; because the conceits are cut off, when the body breaks up and life ends, there is no further continuing. Śreṇika! Of such disciples I do not say that when they leave the aggregates of this one body they are born in this place or that. Why? Because there is no cause or condition by which to declare it. If I must declare something, I declare thus: he has cut off all craving and desire, left the bonds of existence forever, attained liberation with right mind, and reached the end of suffering. From the past until now I have always taught the root of conceit, the arising of conceit, the birth of conceit, the rising up of conceit; if one contemplates conceit with unbroken comprehension, the many sufferings do not arise.”

When the Buddha spoke this Dharma, the renunciant Śreṇika was far removed from dust and free of defilement, and gained the pure Dharma-eye. At that time the renunciant Śreṇika saw the Dharma, attained the Dharma, cut off all doubts, knew not through another, crossed over not through another, and within the true Dharma his mind attained fearlessness. He rose from his seat, joined his palms, and said to the Buddha: “World-Honored One! May I go forth in the true Dharma and practise pure conduct?” The Buddha said to Śreṇika: “In the true Dharma you may go forth, receive full ordination, and attain the status of a bhikṣu.” At that time Śreṇika, having gone forth, alone in a quiet place, dwelt cultivating heedfulness and reflected thus: “The reason a son of good family shaves off his hair and beard, leaves home with right faith, goes forth to study the path, and practises pure conduct is to see the Dharma, know it for himself, and realize: ‘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 attained arhatship. Having heard what the Buddha said, he rejoiced and practiced accordingly.

〔106 · There was a bhikṣu named Anurādha〕（0032c02）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time there was a bhikṣu named Anurādha staying on Vulture Peak. At that time many wanderers of other sects went to where Anurādha was and exchanged greetings with him. Having exchanged greetings, they stood to one side and said to Anurādha: “We wish to ask something; have you leisure to explain it to us?” Anurādha said to the wanderers: “Ask whatever you wish; what I know I will answer.” The wanderers then asked: “Venerable, what do you think? After death, does the Tathāgata exist?” Anurādha said: “As the World-Honored One says, this is undeclared.” They asked further: “After death, does the Tathāgata not exist?” Anurādha said: “As the World-Honored One says, this too is undeclared.” They asked further: “After death, does the Tathāgata both exist and not exist? Does he neither exist nor not exist?” Anurādha said: “As the World-Honored One says, this too is undeclared.” They asked Anurādha further: “Venerable, how is this? Asked whether the Tathāgata exists after death, you say it is undeclared; asked whether he does not exist after death, you say it is undeclared; asked whether after death he both exists and does not exist, whether he neither exists nor does not exist, you say it is undeclared. Venerable, how is this? Is the ascetic Gautama one who does not know and does not see?” Anurādha said: “The World-Honored One is not one who does not know, not one who does not see.” At that time the wanderers, not pleased at heart with what Anurādha had said, cursed him and rose from their seats and left.

At that time Anurādha, knowing that the wanderers had gone, went to where the Buddha was, bowed his head at the Buddha’s feet, and stood to one side; he recounted in full to the Buddha what the wanderers had asked, and said to the Buddha: “World-Honored One! They asked in this way and I answered in this way; is this speaking in accordance with the teachings? Did I slander the World-Honored One? Does it accord with the Dharma, or go against the Dharma? Will it let others come and challenge me, so that I fall into a place of rebuke?” The Buddha said to Anurādha: “I will now ask you; answer as asked. Anurādha! Is form permanent, or is it impermanent?” He answered: “Impermanent.” “Are feeling, perception, formations, and consciousness permanent or impermanent?” He answered: “Impermanent, World-Honored One!” As expounded at length in the Yamaka sūtra, up to: “Is consciousness the Tathāgata?” He answered: “No.” The Buddha said to Anurādha: “One who speaks in this way speaks in accordance with the teachings, does not slander the Tathāgata, does not speak out of order; it is as the Tathāgata teaches, it is speech in the sequence of the Dharma, and no one can come to challenge or rebuke it. Why? I know form as it really is; I know the arising of form, the cessation of form, and the track of the path to the cessation of form as they really are. Anurādha! If one abandons what the Tathāgata has done and speaks of not knowing and not seeing, that is not a fitting way of speaking.” When the Buddha had spoken this discourse, Anurādha, having heard what the Buddha said, rejoiced and practiced accordingly.

〔107 · There was the householder Nakula〕（0033a06）Thus have I heard. At one time the Buddha was staying in the land of Poqi, on Mount Sheshoupoluo, in the deep forest of the Deer Park. At that time there was the householder Nakula, a hundred and twenty years old, aged, his faculties worn and ripe, weak and racked with illness, who yet wished to see the World-Honored One and the bhikṣus he had long known and respected. He came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! I am aged, weak, and racked with illness; by my own effort I have come to see the World-Honored One and the bhikṣus I have long known and respected. May the World-Honored One teach me the Dharma, so that I may be long at ease!” At that time the World-Honored One said to the householder Nakula: “Good, householder! You are truly old, your faculties ripe, weak, and afflicted with suffering, and yet by your own effort you are able to come and see the Tathāgata and the other bhikṣus you know and respect. Householder, know that in a body afflicted with suffering you should always train in a mind not afflicted with suffering.” At that time the World-Honored One, having instructed, taught, illuminated, and gladdened the householder Nakula, remained silent. The householder Nakula, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage to the Buddha, and left.

At that time the venerable Śāriputra was sitting beneath a tree not far from the World-Honored One. The householder Nakula went to where the venerable Śāriputra was, paid homage at his feet, and withdrew and sat to one side. At that time the venerable Śāriputra asked the householder: “Your faculties are now serene and glad, your face and complexion bright; have you heard a profound Dharma from the World-Honored One?” The householder Nakula said to Śāriputra: “Today the World-Honored One taught me the Dharma, instructing, teaching, illuminating, and gladdening me, and with the Dharma of the deathless he sprinkled my body and mind; therefore my faculties are now serene and glad, and my face is bright.” The venerable Śāriputra asked the householder: “What Dharma did the World-Honored One teach you, instructing, teaching, illuminating, and gladdening you, moistening you with the deathless?” The householder Nakula said to Śāriputra: “Just now I went to where the World-Honored One was and said to the World-Honored One: ‘I am aged, weak, and afflicted with suffering; by my own effort I have come to see the World-Honored One and the bhikṣus I know and respect.’ The Buddha said to me: ‘Good, householder! You are truly aged, weak, and afflicted with suffering, and yet by your own effort you are able to come to me, and to come and see the bhikṣus you have long respected; now, in this body afflicted with suffering, you should always train in a mind not afflicted with suffering.’ The World-Honored One taught me such a Dharma, instructing, teaching, illuminating, and gladdening me, and moistened me with the deathless.”

The venerable Śāriputra asked the householder: “Why did you not just now ask the World-Honored One further: what is a body afflicted with suffering and a mind afflicted with suffering? What is a body afflicted with suffering and a mind not afflicted with suffering?” The householder answered: “It is for just this meaning that I have come to you, venerable; may you explain the essentials of the Dharma to me in brief.” The venerable Śāriputra said to the householder: “Good, householder! Now listen closely! I will explain it for you. The foolish, unlearned ordinary person does not know as it really is the arising of form, the cessation of form, the danger in form, the gratification in form, the escape from form; because he does not know as it really is, he loves and delights in form, says that form is self, is mine, and grasps and takes it up. When that form breaks up or changes, his mind and consciousness turn along with it, and distress and suffering arise; when distress and suffering have arisen, there are fear, obstruction, longing, grief, and attachment. So it is likewise with feeling, perception, formations, and consciousness. This is called body and mind both afflicted with suffering. What is the body afflicted, the mind not afflicted? The learned noble disciple knows as it really is the arising of form, the cessation of form, the gratification in form, the danger in form, the escape from form; having known as it really is, he does not give rise to love and delight, nor see form as self, as mine; when that form transforms or changes, his mind does not turn along with it and give rise to distress and suffering; when his mind does not turn along with it and give rise to distress and suffering, he is without fear, without obstruction, without longing, without attachment. So it is likewise with feeling, perception, formations, and consciousness. This is called the body afflicted, the mind not afflicted.”

When the venerable Śāriputra spoke this Dharma, the householder Nakula gained the pure Dharma-eye. At that time the householder Nakula saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, crossed beyond all doubts, depended on no one else, and within the true Dharma his mind attained fearlessness. He rose from his seat, arranged his garments, joined his palms respectfully, and said to the venerable Śāriputra: “I have gone beyond, I have crossed over; I now take refuge in the Buddha, the Dharma, and the Saṅgha jewels, and become an upāsaka. Please bear witness for me: from today, for the rest of this life, I take refuge in the Three Jewels.” At that time the householder Nakula, having heard what the venerable Śāriputra said, rejoiced and rejoiced in accord, paid homage, and left.

〔108 · There were many bhikṣus from the west〕（0033b28）Thus have I heard. At one time the Buddha was staying at the Śākyan village of Tianxian. At that time many bhikṣus from the west, wishing to return west for the rains retreat, came to where the World-Honored One was, bowed their heads at the Buddha’s feet, and withdrew and sat to one side. At that time the World-Honored One taught them the Dharma, instructing, teaching, illuminating, and gladdening them. When he had instructed, taught, illuminated, and gladdened them in various ways, the many bhikṣus from the west rose from their seats, joined their palms, and said to the Buddha: “World-Honored One! We many bhikṣus from the west wish to return west for the rains retreat, and now ask leave to depart.” The Buddha said to the bhikṣus from the west: “Have you taken leave of Śāriputra?” They answered: “We have not yet taken leave.” The Buddha said to the bhikṣus from the west: “Śāriputra practises pure conduct wholeheartedly; you should go and take leave of him. He can benefit you with meaning, so that you may be long at ease.” At that time the bhikṣus from the west withdrew, preparing to depart.

At that time the venerable Śāriputra was sitting beneath a sturdy tree not far from the Buddha. The bhikṣus from the west went to where the venerable Śāriputra was, paid homage at his feet, withdrew and sat to one side, and said to the venerable Śāriputra: “We wish to return west for the rains retreat, and so have come to take leave.” Śāriputra said: “Have you taken leave of the World-Honored One?” They answered: “We have taken leave.” Śāriputra said: “When you return west, in place after place there are different lands and many different communities, and they will surely question you. Now, from the World-Honored One you have heard the well-taught Dharma; have you received it well, held it well, contemplated it well, entered it well, so that you are able to expound it fully to them without misrepresenting the Buddha? So that those communities do not, by hard questions and challenges, make you fall into defeat?” Those bhikṣus said to Śāriputra: “It is just to hear the Dharma that we have come to you, venerable; may you, venerable, explain it to us in full, out of compassion!”

The venerable Śāriputra said to the bhikṣus: “The people of Jambudvīpa are intelligent and sharp of faculty; whether kṣatriyas, brahmins, householders, or ascetics, they will surely ask you: ‘How does your teacher teach? With what does he instruct you?’ You should answer: ‘The teacher teaches only the taming of desire and craving; with this he instructs us.’ They will ask you further: ‘In what things is desire and craving tamed?’ You should answer further: ‘The teacher teaches only that desire and craving are tamed in the aggregate of form, that desire and craving are tamed in the aggregates of feeling, perception, formations, and consciousness; so our teacher teaches.’ They will ask further: ‘What danger is there in desire and craving, that the teacher says desire and craving are to be tamed in form, desire and craving are to be tamed in feeling, perception, formations, and consciousness?’ You should answer further: ‘If with regard to form desire is not cut off, craving is not cut off, love is not cut off, longing is not cut off, thirst is not cut off, then when that form transforms or changes, sorrow, lamentation, distress, and suffering arise; so it is likewise with feeling, perception, formations, and consciousness. Seeing that desire and craving have such danger, desire and craving are tamed in form, desire and craving are tamed in feeling, perception, formations, and consciousness.’ They will ask further: ‘Seeing what benefit in cutting off desire and craving does the teacher say that desire and craving are to be tamed in form, desire and craving are to be tamed in feeling, perception, formations, and consciousness?’ You should answer further: ‘If with regard to form desire is cut off, craving is cut off, longing is cut off, love is cut off, thirst is cut off, then when that form transforms or changes, sorrow, lamentation, distress, and suffering do not arise; so it is likewise with feeling, perception, formations, and consciousness.’ Venerables! If, because of taking up unwholesome things, one now attained a happy abiding in this very life—without suffering, without obstruction, without distress, without fever—and when the body broke up and life ended was born in a good place, then the World-Honored One would never say, ‘Unwholesome things should be cut off’; nor would he teach people to practise the various kinds of pure conduct in the Buddha’s Dharma and so reach the end of suffering. It is precisely because, through taking up unwholesome things, one now abides in suffering in this very life, obstructed and feverish with distress, and when the body breaks up and life ends falls into a bad destination, that the World-Honored One says: ‘Unwholesome things should be cut off; practise the various kinds of pure conduct in the Buddha’s Dharma, end suffering evenly, and reach the end of suffering.’ If, because of holding to wholesome things, one abode in suffering in this very life, obstructed and feverish with distress, and when the body broke up and life ended fell into a bad destination, then the World-Honored One would never say to hold to wholesome things, to practise the various kinds of pure conduct in the Buddha’s Dharma, end suffering evenly, and reach the end of suffering. It is precisely because, by holding to wholesome things, one abides happily in this very life—without suffering, without obstruction, without distress, without fever—and when the body breaks up and life ends is born in a good place, that the World-Honored One praises it and teaches people to hold to the various wholesome things, to practise the various kinds of pure conduct in the Buddha’s Dharma, end suffering evenly, and reach the end of suffering.” When the venerable Śāriputra spoke this Dharma, the bhikṣus from the west, giving rise to no outflows, had their minds liberated. When the venerable Śāriputra had spoken this Dharma, the bhikṣus rejoiced and rejoiced in accord, paid homage, and left.

〔109 · The World-Honored One said to the bhikṣus〕（0034a24）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: “It is like a pond fifty leagues across in length and breadth, and as deep, full to the brim with water. And there is a man who, with a hair, with a blade of grass, or with a fingernail, takes up a drop of that pond’s water. Bhikṣus! What do you think? Are the drops the man takes up more, or is the water of the pond more?” The bhikṣus said to the Buddha: “The water the man takes up with a hair, with a blade of grass, or with a fingernail is very little, too little to mention; the water of the pond is exceedingly much, a hundred thousand myriad times more—there is no comparing them.” “Just so, bhikṣus! The many sufferings cut off by one who has seen the truths are like that pond’s water: in future lives they will never arise again.” At that time the World-Honored One, having spoken this Dharma, entered his cell to sit in meditation.

At that time the venerable Śāriputra was sitting in the assembly; after the World-Honored One had entered his cell and gone, he said to the bhikṣus: “Never heard before! Today the World-Honored One has spoken well the simile of the pond. Why? The noble disciple who has fully seen the truths and attained the fruit of unbroken comprehension—all worldly wrong views, with the view of the body as their root, the arising of the view of the body, the birth of the view of the body, the rising up of the view of the body; that is, grieving and concealing, rejoicing at good fortune and cherishing, speaking of a self, speaking of a being, speaking of the extraordinary and exalting oneself—all such wrong views are removed and destroyed, cut off at the root, like a palm tree felled, and in future lives they do not arise again. Bhikṣus! What are those wrong views cut off by the noble disciple who has seen the truths, which in future lives never arise again? The foolish, unlearned ordinary person sees form as self, as other than self, the self as in form, form as in the self; he sees feeling, perception, formations, and consciousness as self, as other than self, the self as in consciousness, consciousness as in the self. What is seeing form as self? Having attained the attainment of the earth totality, he contemplates it and thinks thus: earth is I, I am earth; I and earth are one and not two, not different, not separate. In the same way, in the attainments of the water, fire, wind, blue, yellow, red, and white totalities, having contemplated, he thinks thus: formations are I, I am formations; one and not two, not different, not separate. In this way, in every totality, he reckons each one as self; this is called form is the self. What is seeing form as other than self? If he sees feeling as self, and having seen feeling as self, sees form as mine; or sees perception, formations, and consciousness as self, and sees form as mine. What is seeing form in the self? Namely, he sees feeling as self, and form within the self; again, he sees perception, formations, and consciousness as self, and form within the self. What is seeing the self in form? Namely, he sees feeling as self, abiding in form, entering into form, pervading his four limbs and body; he sees perception, formations, and consciousness as self, abiding in form, pervading his four limbs and body; this is called the self in form. What is seeing feeling as self? Namely, the six classes of feeling—feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact. Of these six classes of feeling he sees each one as self, ‘I am feeling’; this is called feeling is the self. What is seeing feeling as other than self? Namely, he sees form as self, feeling as mine; he sees perception, formations, and consciousness as self, feeling as mine; this is called feeling other than self. What is seeing feeling in the self? Namely, form is self, and feeling is within it; perception, formations, and consciousness are self, and feeling is within it. What is seeing the self in feeling? Namely, form is self, abiding in feeling, pervading his four limbs and body; perception, formations, and consciousness are self, abiding in feeling, pervading his four limbs and body; this is called the self in feeling. What is seeing perception as self? Namely, the six classes of perception—perception born of eye-contact, and perception born of ear-, nose-, tongue-, body-, and mind-contact. Of these six classes of perception he sees each one as self; this is called perception is the self. What is seeing perception as other than self? Namely, he sees form as self, perception as mine; feeling, formations, and consciousness as self, perception as mine; this is called perception other than self. What is seeing perception in the self? Namely, form is self, and perception abides within it; feeling, formations, and consciousness are self, and perception abides within it. What is seeing the self in perception? Namely, form is self, abiding in perception, pervading his four limbs and body; this is called the self in perception. What is seeing formations as self? Namely, the six classes of volition—volition born of eye-contact, and volition born of ear-, nose-, tongue-, body-, and mind-contact. Of these six classes of volition he sees each one as self; this is called formations are the self. What is seeing formations as other than self? Namely, form is self, formations are mine; feeling, perception, and consciousness are self, formations are mine; this is called formations other than self. What is seeing formations in the self? Namely, form is self, and formations abide within it; feeling, perception, and consciousness are self, and formations abide within it; this is called formations in the self. What is seeing the self in formations? Namely, form is self, abiding in formations, pervading his four limbs and body; feeling, perception, and consciousness are self, abiding in formations, pervading his four limbs and body; this is called the self in formations. What is seeing consciousness as self? Namely, the six classes of consciousness—the class of eye-consciousness, and the classes of ear-, nose-, tongue-, body-, and mind-consciousness. Of these six classes of consciousness he sees each one as self; this is called consciousness is the self. What is seeing consciousness as other than self? He sees form as self, consciousness as mine; he sees feeling, perception, and formations as self, consciousness as mine; this is called consciousness other than self. What is seeing consciousness in the self? Namely, form is self, and consciousness abides within it; feeling, perception, and formations are self, and consciousness abides within it; this is called consciousness in the self. What is the self in consciousness? Namely, form is self, abiding in consciousness, pervading his four limbs and body; feeling, perception, and formations are self, abiding in consciousness, pervading his four limbs and body; this is called the self in consciousness. In this way the noble disciple sees the four true truths, attains the fruit of unbroken comprehension, cuts off all wrong views, and in future lives they never arise again. 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 gathered together, he contemplates thus: all is impermanent, all is suffering, all is empty, all is not self; it should not be loved and delighted in, taken up, or held on to. So it is likewise with feeling, perception, formations, and consciousness: they should not be loved and delighted in, taken up, or held on to. Contemplating thus, he dwells with his mind well fixed, not confused about the Dharma. Further he contemplates with energy, leaves all slackness behind, his mind attains joy, his body and mind are tranquil and at rest, he dwells in stillness in equanimity, fully endowed with the factors of the path, his practice fulfilled, forever leaving all evils, none not melted away, none not stilled; ceased and not arising again, diminished and not increasing again, cut off and not born again, not clinging and not attached, 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 Śāriputra spoke this Dharma, sixty bhikṣus took up 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.

〔110 · In Vaiśālī there was a Nirgrantha〕（0035a17）Thus have I heard. At one time the Buddha was staying at Vaiśālī, beside the Monkey Pond. In the land of Vaiśālī there was a Nirgrantha, wise and clear, skilled in understanding the various doctrines, with the conceit of the clever. He gathered the various doctrines widely, his subtle knowledge entered into the finest points, he taught the Dharma to the assemblies and surpassed the debaters, and he constantly thought thus: “Among the ascetics and brahmins there is none who is a match for me—even the Tathāgata I could debate with. Of the debaters, any who hear my name break into sweat on the forehead and under the arms, and water runs from their pores; the wind of my debate can flatten grass and snap trees, smash metal and stone, and subdue nāgas and elephants—how much less could the debaters among humans withstand me!”

At that time there was a bhikṣu named Aśvajit who, in the morning, put on his robe and took his bowl; composed and orderly in his deportment, his gaze steady and his steps even, he entered the city for alms. At that time Satyaka the Nirgrantha, having some small business, was going to the villages; coming out of the city gate, he saw the bhikṣu Aśvajit from afar, went to where he was, and asked: “How does the ascetic Gautama teach his disciples? With what Dharma does he instruct his disciples, that they may cultivate it?” Aśvajit said: “Householder of the fire-clan! The World-Honored One teaches and instructs his disciples in this way, that they may train accordingly. He says: ‘Bhikṣus! Form should be contemplated as without self; feeling, perception, formations, and consciousness should be contemplated as without self; these five aggregates of clinging should be contemplated with diligent effort as a disease, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not self.’” Satyaka the Nirgrantha, hearing these words, was not pleased at heart, and spoke thus: “Aśvajit! You must have heard wrongly; the ascetic Gautama would never say this. If the ascetic Gautama says this, it is a wrong view, and I should go to him to challenge him and make him stop.”

At that time Satyaka the Nirgrantha went to where the Licchavis of the village were gathered and said to the Licchavis: “Today I saw the foremost disciple of the ascetic Gautama, named Aśvajit, and debated with him a little. If it is truly as he says, I should go to that ascetic Gautama and debate with him; advancing and retreating, turning about, it will surely go as I will. It is like a man who cuts and pulls up thatch grass, grips the stalks in his hand, and shakes them in the air to get rid of all the tangled filth; just so will I debate with and challenge the ascetic Gautama, seize his main points, advance and retreat, turn about as I wish, and get rid of his wrong talk. Or it is like a wine-seller who grips his wine bag and presses out the clear, pure wine, getting rid of the dregs; just so will I go to the ascetic Gautama, debate with and challenge him, advance and retreat, turn about, take the clear and true, and get rid of all wrong talk. Or it is like a mat weaver who, having used his mat to hold all sorts of filth, when he is about to take it to market to sell, washes it with water and gets rid of all the stench and filth; just so will I go to the ascetic Gautama, debate with him, advance and retreat, turn about, seize his main thread, and get rid of all filthy talk. It is like the elephant trainer of a royal household who leads a great drunken elephant into deep water and washes its body, its four limbs, its ears and trunk, bathing it all over and getting rid of all its coarse filth; just so will I go to the ascetic Gautama, debate with and challenge him, advance and retreat, turn about freely as I will, seize his main points, and get rid of all filthy talk. You Licchavis should all come along too, and watch who wins and who loses.” Among them a Licchavi spoke thus: “That Satyaka the Nirgrantha could debate with the ascetic Gautama—that is impossible.” Others said: “Satyaka the Nirgrantha is wise and sharp of faculty; he can debate with him.” At that time five hundred Licchavis went together with Satyaka the Nirgrantha to where the Buddha was, for the sake of debate.

At that time the World-Honored One was in the Great Wood, sitting beneath a tree, dwelling in the heavenly abiding. At that time many bhikṣus had come out of their quarters and were walking up and down in the woods outside; they saw Satyaka the Nirgrantha coming from afar. He gradually came to where the bhikṣus were and asked the bhikṣus: “Where is the ascetic Gautama staying?” The bhikṣus answered: “In the Great Wood, beneath a tree, dwelling in the heavenly abiding.” Satyaka the Nirgrantha then went to where the Buddha was, greeted him respectfully, and sat to one side. The Licchavi householders also went to where the Buddha was; some paid homage respectfully, some joined their palms and greeted him; having greeted him, they stood to one side.

At that time Satyaka the Nirgrantha said to the Buddha: “I have heard that Gautama teaches the Dharma in this way and instructs his disciples in this way—instructing his disciples to contemplate form as without self, to contemplate feeling, perception, formations, and consciousness as without self, to contemplate these five aggregates of clinging with diligent effort as a disease, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not self. Does Gautama really have this teaching, or is the one who passed it on slandering Gautama? Is it spoken as it was taught, or not spoken as it was taught? Is it spoken in accordance with the Dharma? Is it spoken in the sequence of the Dharma? Is there no differing view that comes to challenge you and make you fall into defeat?” The Buddha said to Satyaka the Nirgrantha: “It is as you heard; he spoke as it was taught, spoke in accordance with the Dharma, spoke in the sequence of the Dharma; it is no slander or misrepresentation, nor is there any hard question that can make me fall into defeat. Why? I truly teach my disciples the Dharma in this way; I truly always instruct my disciples so that they follow the teaching of the Dharma, so that they contemplate form as without self and feeling, perception, formations, and consciousness as without self, and contemplate these five aggregates of clinging as a disease, as a boil, as a thorn, as a killer, as impermanent, suffering, empty, not self.”

Satyaka the Nirgrantha said to the Buddha: “Gautama! I will now give a simile.” The Buddha said to Satyaka the Nirgrantha: “Speak when you know it is time.” “It is like all that is done in the world, which depends on the earth. In the same way, form is the person, the self, and good and evil arise from it; feeling, perception, formations, and consciousness are the person, the self, and good and evil arise from them. Again, it is like the human realm, the spirit realm, medicinal herbs, and trees, which all depend on the earth to grow; in the same way, form is the person, the self, and feeling, perception, formations, and consciousness are the person, the self.” The Buddha said to the householder of the fire-clan: “You say that form is the person, the self, and that feeling, perception, formations, and consciousness are the person, the self?” He answered: “So it is, Gautama! Form is the person, the self; feeling, perception, formations, and consciousness are the person, the self. This assembly here all says so.” The Buddha said to the householder of the fire-clan: “Set up your own thesis; why drag in this assembly?” Satyaka the Nirgrantha said to the Buddha: “Form truly is the person, the self.” The Buddha said to the householder of the fire-clan: “I will now ask you; answer me as you see fit. Take a king: in his own country, those who have done wrong he may kill, bind, banish, flog, or have their hands and feet cut off; to those who have done meritorious service he grants elephants and horses, carriages, towns, and treasure—can he do all this?” He answered: “He can, Gautama!” The Buddha said to the householder of the fire-clan: “Is everyone who is a master able to do as he wills?” He answered: “So it is, Gautama!” The Buddha said to the householder of the fire-clan: “You say that form is the self, that feeling, perception, formations, and consciousness are the self; can you do with them as you will, making them thus and not making them thus?”

At that time Satyaka the Nirgrantha remained silent and did not answer. The Buddha said to the householder of the fire-clan: “Speak quickly! Speak quickly! Why are you silent?” In this way he asked a second and a third time, and Satyaka the Nirgrantha remained silent still. At that time a thunderbolt spirit, holding a thunderbolt club, blazing with fierce fire, stood in the air above the head of Satyaka the Nirgrantha and spoke thus: “The World-Honored One has asked you a second and a third time; why do you not answer? I will smash your head with this thunderbolt club and split it into seven pieces.” By the Buddha’s spiritual power, only Satyaka the Nirgrantha saw the thunderbolt spirit; the rest of the assembly did not see it. Satyaka the Nirgrantha, greatly afraid, said to the Buddha: “I cannot, Gautama!”

The Buddha said to Satyaka the Nirgrantha: “Reflect slowly, then explain. Earlier, in the assembly, you said that form is the self, that feeling, perception, formations, and consciousness are the self, and now you say you cannot? This contradicts itself, first and last. Earlier you always said: form is the self, feeling, perception, formations, and consciousness are the self. Householder of the fire-clan! I will now ask you: is form permanent, or is it impermanent?” He answered: “Impermanent, Gautama!” He asked further: “Is what is impermanent suffering?” He answered: “It is suffering, Gautama!” He asked further: “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?” He answered: “No, Gautama!” Feeling, perception, formations, and consciousness are likewise spoken of. The Buddha said to the householder of the fire-clan: “Consider well before you speak.” He asked the householder of the fire-clan further: “If with regard to form one is not yet free of craving, not yet free of desire, not yet free of longing, not yet free of love, not yet free of thirst, then when that form transforms or changes, do sorrow, lamentation, distress, and suffering arise?” He answered: “So it is, Gautama!” Feeling, perception, formations, and consciousness are likewise spoken of. He asked further: “Householder of the fire-clan! If with regard to form one is free of craving, free of desire, free of longing, free of love, free of thirst, then when that form transforms or changes, do sorrow, lamentation, distress, and suffering not arise?” He answered: “So it is, Gautama! It is truly so and not otherwise.” Feeling, perception, formations, and consciousness are likewise spoken of.

“Householder of the fire-clan! It is like a man whose body is beset by many sufferings, who is constantly accompanied by suffering; if that suffering is not cut off and not abandoned, can he find ease?” He answered: “He cannot, Gautama!” “In the same way, householder of the fire-clan, one whose body is beset by many sufferings, constantly accompanied by suffering, if that suffering is not cut off and not abandoned, cannot find ease. Householder of the fire-clan! It is like a man who takes an axe into the mountains seeking solid timber. He sees a plantain tree, tall, large, and straight; he cuts off its roots and leaves, strips off its bark, and strips it down to the very end, and finds no solid core at all. Householder of the fire-clan! So it is with you: you set up a thesis of your own, I now seek well within it for its true meaning, and there is no solid core at all, just as with the plantain tree; and yet in this assembly you dare to speak. I have never seen, among ascetics and brahmins, anyone who, with what he knows and what he sees, could debate together with the Tathāgata, the Worthy One, the Perfectly Awakened One, with what he knows and sees, and not be crushed. And yet you yourself said: ‘The wind of my debate can flatten grass and snap trees, break metal and stone, subdue nāgas and elephants, and will surely make the other break into sweat on the forehead and under the arms, with water running from his pores.’ Now, setting out your own meaning, you cannot stand by yourself; all those marks you boasted of before, of subduing others, you have now taken upon yourself, and yet you cannot move a single hair of the Tathāgata.” At that time the World-Honored One, in the midst of the assembly, drew aside his uttarāsaṅga and bared his chest for all to see: “Try and see—can you move a single hair of the Tathāgata?” At that time Satyaka the Nirgrantha remained silent, bowed his head, ashamed and pale.

At that time there was in the assembly a Licchavi named Durmukha, who rose from his seat, arranged his garments, joined his palms, and said to the Buddha: “World-Honored One! Please hear me give a simile.” The Buddha said to Durmukha: “Speak when you know it is time.” Durmukha said to the Buddha: “World-Honored One! It is like a man who takes a measure and from a great heap of grain takes out two or three measures; so it is now with this Satyaka the Nirgrantha. World-Honored One! It is like a householder, very rich with much wealth, who suddenly commits an offence, and all his wealth is confiscated by the royal household; so it is with Satyaka the Nirgrantha: all his talent and eloquence has been taken over by the Tathāgata. It is like the great water beside a town or village, where men and women, young and old, all go into the water to play; they catch a crab in the water, cut off its legs, and set it on dry land, and because it has no legs it cannot go back into the great water. So it is with Satyaka the Nirgrantha: all his talent and eloquence has been cut off by the Tathāgata, and he will never again dare come to the Tathāgata to debate as an opponent.”

At that time Satyaka the Nirgrantha, blazing with anger, spat and cursed the Licchavi Durmukha, saying: “You crude, careless thing! Not examining clearly, why do you squawk here? I am debating with the ascetic Gautama myself; what has it to do with you?” Satyaka the Nirgrantha, having cursed Durmukha, further said to the Buddha: “Set aside the base talk of those common folk; I now have something else to ask.” The Buddha said to Satyaka the Nirgrantha: “Ask whatever you wish; I will answer as asked.” “Gautama! How do you teach your disciples so that they leave doubt behind?” The Buddha said to the householder of the fire-clan: “I teach my disciples: 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 to be contemplated as it really is as not self, not other than self, and not within one another; so it is likewise with feeling, perception, formations, and consciousness. When they train in this, they will surely see the footing and not be broken; they are able to accomplish the knowledge and vision of weariness, and guard the door of the deathless; though not all have reached the end, all are heading toward nirvāṇa. Disciples like this, following my teaching, leave doubt behind.” He asked further: “Gautama! And how do you instruct your disciples so that in the Buddha’s Dharma they exhaust the outflows, attain liberation of mind without outflows and liberation by wisdom, and in this very life know for themselves, realize in their own persons: ‘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 householder of the fire-clan: “By just this Dharma: 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 to be known as it really is as not self, not other than self, and not within one another; so it is likewise with feeling, perception, formations, and consciousness. At that time he accomplishes three things unsurpassed: unsurpassed knowledge, unsurpassed liberation, unsurpassed knowledge and vision of liberation. Having accomplished the three things unsurpassed, he reveres, honours, and makes offerings to the teacher as to the Buddha. The World-Honored One, awakened to all dharmas, with this Dharma tames his disciples, so that they gain security, gain fearlessness, are tamed and stilled, and reach nirvāṇa at last. It is for the sake of nirvāṇa that the World-Honored One teaches his disciples the Dharma. Householder of the fire-clan! My disciples in this Dharma exhaust the outflows, attain liberation of mind, attain liberation by wisdom, and in this very life know for themselves, realize in their own persons: ‘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.’”

Satyaka the Nirgrantha said to the Buddha: “Gautama! A strong man under a rain of sword blades may still escape; from Gautama’s hand in debate it is hard to get free. A raging poisonous snake can still be avoided; the fierce fire of a wilderness marsh can still be avoided; a fierce drunken elephant can still be escaped; a mad and hungry lion—all these can be escaped; but from the hand of the ascetic Gautama in debate it is hard to get free. I am not of the rank to be Gautama’s opponent in debate; I am only a common, rash, mean fellow, ill-equipped for debate, who came to Gautama for the sake of debate. Ascetic Gautama! This Vaiśālī is a rich and happy land, with the Zhepoli Shrine, the Qi’anluo Tree Shrine, the Shrine of Many Sons, the Gautama-at-Juloutuo Shrine, the Poluo Shouchi Shrine, the Shrine of Laying Down the Heavy Burden, and the Shrine of the Strongmen’s Jeweled Crown. World-Honored One! Please dwell at ease in this land of Vaiśālī, so that the gods, Māra, Brahmā, ascetics, brahmins, and the beings of the world may always revere, serve, and make offerings to the World-Honored One here, and so that these gods, Māra, Brahmā, ascetics, and brahmins may be long at ease. May the World-Honored One remain here, and tomorrow morning, together with the great assembly, accept my humble meal.” At that time the World-Honored One consented by remaining silent.

At that time Satyaka the Nirgrantha, knowing that the Buddha, the World-Honored One, had accepted the invitation by remaining silent, rejoiced and rejoiced in accord, rose from his seat, and left. At that time Satyaka the Nirgrantha, on the road back, said to the Licchavis: “I have invited the ascetic Gautama and the great assembly and am preparing a meal; each of you prepare one pot of food and bring it to me.” The Licchavis each went home, prepared through the night, and in the morning brought it to Satyaka the Nirgrantha. In the morning Satyaka the Nirgrantha swept and sprinkled, spread the seats, prepared clean water, and sent a messenger to the Buddha to announce: “The time has come.” At that time the World-Honored One and the great assembly put on their robes, took their bowls, went to where Satyaka the Nirgrantha was, and sat down before the assembly. Satyaka the Nirgrantha with his own hands offered pure food and drink and let the whole assembly eat their fill. When they had eaten, the bowls were washed. Satyaka the Nirgrantha, knowing that the Buddha had finished eating and washed his bowl, took a low seat and sat before the Buddha. At that time the World-Honored One spoke a verse of rejoicing for Satyaka the Nirgrantha:

　　“Among the many great sacrificial gatherings, the tending of the sacred fire is supreme;

　　among the Veda scriptures, the Sāvitrī is supreme;

　　among humans the king is supreme; among the rivers the great ocean is supreme;

　　among the stars the moon is supreme; among the lights the sun is supreme;

　　among gods and humans in the ten directions, the Fully Awakened One is supreme.”

At that time the World-Honored One, having taught Satyaka the Nirgrantha the Dharma in various ways, instructing, teaching, illuminating, and gladdening him, returned to his own dwelling. At that time the bhikṣus, on the road back, discussed together: “The five hundred Licchavis each prepared food and drink for Satyaka the Nirgrantha; from where do those Licchavis gain merit? From where does Satyaka the Nirgrantha gain merit?” At that time the bhikṣus returned to their own dwelling, put away their robes and bowls, and having washed their feet came to the World-Honored One, bowed their heads at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! Just now on the road we discussed together: the five hundred Licchavis prepared food and drink for Satyaka the Nirgrantha and offered it to the World-Honored One and the great assembly; from where do those Licchavis gain merit? From where does Satyaka the Nirgrantha gain merit?” The Buddha said to the bhikṣus: “Those Licchavis prepared food and drink for the sake of Satyaka the Nirgrantha; they gain merit through Satyaka the Nirgrantha as the condition. The merit Satyaka the Nirgrantha gains is the Buddha’s virtue. What those Licchavis gain is the fruit and reward of the condition of giving to one with greed, hatred, and delusion; what Satyaka the Nirgrantha gains is the fruit and reward of the condition of giving to one free of greed, hatred, and delusion.”

〔Summary verse · Discourses 103–110〕（0037b26）The eight discourses above are gathered by name by the compilers in a single verse: “the ten questions of Biduoluo”—the discourse this first name of the verse points to is not included in this fascicle; “Kṣemaka”—the bhikṣu Kṣemaka, in his illness, questions and answers back and forth with the elders about the conceit ‘I am,’ the desire ‘I am,’ the fetter ‘I am’ (Discourse 103); “Yama-”—the bhikṣu Yamaka gives rise to an evil wrong view, and Śāriputra breaks it for him (Discourse 104); “Śreṇika”—the wanderer Śreṇika asks about the declaring of where dead disciples are reborn (Discourse 105); “Anurā-”—the bhikṣu Anurādha answers the wanderers’ question about the Tathāgata after death as undeclared (Discourse 106); “the householder”—the householder Nakula hears that in a body afflicted with suffering one trains in a mind not afflicted with suffering (Discourse 107); “west”—the many bhikṣus from the west take their leave, and Śāriputra teaches them the taming of desire and craving (Discourse 108); “the tip of a hair”—the name in the verse is taken from the simile of taking up the pond’s water with a hair, a blade of grass, a fingernail (Discourse 109); “Satyaka”—Satyaka the Nirgrantha debates with the Buddha (Discourse 110).