雜阿含經 卷第七Saṃyukta Āgama · Fascicle 7

In Discourse 175 of Fascicle 7 the World-Honored One asks the bhikṣus: “Suppose a man’s head-cloth were on fire; how should he put it out?” They answer: “He should arouse heightened desire and, with earnest effort, put it out at once.” The World-Honored One says: “A burning head-cloth can still be forgotten for a moment; the blazing fire of impermanence must be utterly removed, cut off and extinguished. In order to cut off the fire of impermanence, diligently seek the teacher.” When the cloth on one’s head catches fire, no one says “in a moment.” The World-Honored One says that this can still be set aside for a while; the fire of impermanence cannot. From this discourse to Discourse 186, eleven discourses open with this question (Discourse 176 is the World-Honored One speaking directly, without it). What the fascicle says is this: there is one thing more urgent than a fire on one’s head.

Where the Fire Comes From

Discourse 139, at the head of the fascicle, first asks where the fire comes from: “Because what exists does what arise? Bound to what, attached to what, in what does one see a self, so that sorrow, lamentation, distress and suffering not yet arisen are made to arise?” The answer: “Because form exists, form arises; being bound and attached to form, one sees a self in form, and sorrow, lamentation, distress and suffering not yet arisen are made to arise.” There is form, and so one is bound and attached to form; being bound and attached, one sees a self in form; having seen a self, sorrow, lamentation, distress and suffering arise. In the thirty-odd discourses that follow, the question is the same and only its last clause changes: conceit, the three feelings, the eight worldly dharmas, superior, equal and inferior, the view of permanence, the view of annihilation, no cause, the seven bodies, Great Brahmā, the fourteen undeclared points, final nirvāṇa in this very life. Each view is asked where it arises, and the answer is always the same sentence. The doctrine of the seven bodies and the doctrine of annihilation say opposite things; Great Brahmā as creator and the doctrine of no cause say opposite things. The World-Honored One argues for neither side; he points out only that their root is one: a self has first been set up on the five aggregates. What the fire burns is these five aggregates that the self takes for itself.

Urgent, Because of What Is Burning

When a head-cloth burns, it burns the head; the fire of impermanence burns form, feeling, perception, formations and consciousness. It burns the very things a person takes to be his own. Discourse 172 says: “Whatever dharma is impermanent should be cut off. Having cut off that dharma, for one’s benefit and welfare, there is happiness through the long night.” To cut off the impermanent is not to destroy form; it is to cut off that one point of attachment on form. Discourse 173 says it directly: “past form is an impermanent dharma, past desire is an impermanent dharma; that dharma should be cut off.” What is cut off is past form, and also the desire for past form. Why is it urgent? Because Discourse 187 says: “because one is accomplished in one dharma, one is no longer able to know that form is impermanent,” and this one dharma is “greed.” With one greed present, impermanence cannot be seen; while impermanence is not seen, the fire keeps burning. The head of the fascicle says that seeing a self gives rise to distress and suffering; the end says: “because one is veiled by distress and suffering, one is unable to realize the complete cessation of form.” Suffering covers the eyes, and the eyes cannot see where suffering comes from. Someone has to cut this circle from outside.

What to Put It Out With

Discourse 174 has one sentence: “In order to cut off impermanent dharmas, one should seek the teacher.” Then Discourses 176 to 186, one discourse to each group: the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, the eightfold right path, the four paths, the three Dharma-phrases, calm and insight. The body of each is short, saying only what to cultivate in order to cut off impermanence; the abbreviation after the discourse multiplies it: “as with the ninety-six discourses on what should be cut off as impermanent, so for what should be known, spat out, exhausted, stopped, relinquished, ceased and made to vanish, ninety-six discourses each.” What the numbers mean is this: any one of the thirty-seven factors of the path can put out this fire, and any one of the senses, cutting off, knowing, spitting out, exhausting, stopping, relinquishing, ceasing, vanishing, will do. One does not choose the bucket when putting out a fire. At the end of Discourse 186 the word “impermanence” is exchanged for a hundred-odd names: “wavering, whirling, sickly, breaking, fleeting, rotting, tottering, not constant, unsafe, changing, distress and suffering, calamity, Māra’s deceit, Māra’s power, Māra’s instrument, like foam, like a bubble, like a plantain, like an illusion.” When the word “impermanence” has been heard so often that it no longer hurts, one can change the name and hear it again. Every one of the names is fire.

A Man Whose Head-Cloth Is on Fire

A man whose head is on fire does not first ask who set the fire, what the nature of fire is, or where the fire goes when it is out. Those are exactly the questions the thirty-odd views ask. He does one thing: he arouses “heightened desire and, with earnest effort,” puts it out at once. Fascicle 5 asked who is in charge; Fascicle 7 says: the thought of being in charge is born of attachment, and attachment burns on the five aggregates. Knowing that this is urgent, one goes to seek the teacher and cultivate the factors of the path; knowing that a single greed can veil everything, one does not make light of that one point of attachment. At the end of Discourse 139 it is said that one who contemplates the standpoints of view as not self “is certain to be directed toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and makes an end of suffering.” The fire will go out. But first one has to know that one’s own head is on fire.

Fascicle 7 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicles 1 to 3 and Fascicle 5 and still within the Connected Discourses on the Five Aggregates of Clinging, from the one hundred and thirty-ninth discourse to the one hundred and eighty-seventh, forty-seven discourses in all; among them, Discourses 140 and 141, and Discourses 143 and 144, are each marked in the base text with two numbers under a single heading, and each is made one discourse and one segment. This fascicle has no verse, and no summary verse. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0042c12）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 7.” 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 forty-seven discourses, from the one hundred and thirty-ninth to the one hundred and eighty-seventh, and in two places a single discourse heading is marked with two discourse numbers; at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 7.”

〔139 · Because what exists〕（0042c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound to what, attached to what, in what does one see a self, so that sorrow, lamentation, distress, and suffering not yet arisen arise, and sorrow, lamentation, distress, and suffering already arisen grow and increase still more?” 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 the World-Honored One explain it at length for us; having heard it, the bhikṣus will receive it and practice accordingly.” The Buddha said to the bhikṣus: “Because form exists, form arises; because one is bound to form and attached to form, one sees a self in form, so that sorrow, lamentation, distress, and suffering not yet arisen arise, and sorrow, lamentation, distress, and suffering already arisen grow and increase still more. So it is likewise with feeling, perception, formations, and consciousness. Bhikṣus! What do you think? Is form permanent, or is it not permanent?” The bhikṣus answered: “It is impermanent, World-Honored One!” The Buddha asked further: “If it is impermanent, is it suffering?” They answered: “It is suffering, World-Honored One!” “Just so, bhikṣu! If it is impermanent, it is suffering; because this suffering exists, this thing arises, is bound, is attached, and sees a self, so that sorrow, lamentation, distress, and suffering not yet arisen arise, and sorrow, lamentation, distress, and suffering already arisen grow and increase still more. 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 wisdom. So it is likewise with feeling, perception, formations, and consciousness. Further, whatever is seen, heard, sensed, or cognized, whatever is arisen, sought, recollected, followed in awareness, or followed in contemplation—all of it is not self, not other than self, and not within one another; this is called right wisdom. If one sees that there is a self, that there is a world, that there is this world, that there is another world, that it is permanent, constant, not subject to change—all of it is not self, not other than self, and not within one another; this is called right wisdom. Further, if there is such a view—it is not the self of this world, not what is mine in this world, not the self to come, not what is mine to come—all of it is not self, not other than self, and not within one another; this is called right wisdom. If the learned noble disciple contemplates these six standpoints of view as not self and not mine, then for one who contemplates thus, doubt about the Buddha is cut off, and doubt about the Dharma and the Saṅgha is cut off. Bhikṣu! This is called the learned noble disciple who is no longer able to do deeds of body, speech, and mind that go to the three evil destinies; even if he is heedless, this noble disciple is certain to be directed toward saṃbodhi, goes back and forth among gods and humans for seven rebirths, and makes an end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔140–141 · The next discourse is likewise〕（0043a16）The next discourse is likewise. The difference is: doubt about suffering, arising, cessation, and the path is cut off. The discourse after that is likewise. The difference is: doubt about the Buddha, the Dharma, the Saṅgha, suffering, arising, cessation, and the path is cut off.

〔142 · ‘I’ and ‘mine’ not yet arisen〕（0043a20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that the fetters of ‘I,’ ‘mine,’ and conceit that bind and attach, not yet arisen, arise, and the fetters of ‘I,’ ‘mine,’ and conceit that bind and attach, already arisen, grow and increase still more?” 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 …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔143–144 · The second and third discourses〕（0043a27）The second discourse and the third discourse are also as above.

〔145 · Outflows and obstruction〕（0043a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that outflows, obstruction, burning, sorrow, lamentation, distress, and suffering not yet arisen arise, and outflows, obstruction, burning, sorrow, lamentation, distress, and suffering already arisen grow and increase still more?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔146 · The three feelings in the world〕（0043b05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that the three feelings turn in the world?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔147 · The three sufferings turning in the world〕（0043b10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that the three sufferings turn in the world?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔148 · The eight worldly dharmas〕（0043b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that the eight worldly dharmas turn in the world?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔149 · I am superior, I am equal〕（0043b20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—‘I am superior, I am equal, I am inferior’—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔150 · There is one superior to me〕（0043b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is one superior to me, there is one equal to me, there is one inferior to me—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔151 · There is none superior to me〕（0043c03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is none superior to me, there is none equal to me, there is none inferior to me—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔152 · There is a self, there is this world〕（0043c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is a self, there is this world, there is another world, permanent, constant, not subject to change, abiding just so—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔153 · Thus I and that〕（0043c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—thus I and that are in every way not two, not different, not ceasing—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔154 · No giving, no sacrificial gathering〕（0043c21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is no giving, no sacrificial gathering, no teaching; there is no karmic reward of good destinies and evil destinies; there is no this world and no other world; there is no mother, no father, no beings; in the world there are no arhats who have rightly arrived and rightly gone, who in this world and the other world see the Dharma, know it for themselves, realize it in their own person, and dwell having attained it, saying: ‘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 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔155 · No power, no effort〕（0044a01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—there is no power, no effort, no power and effort, no human endeavour, no human exertion, no human endeavour and exertion, nothing self-made, nothing made by another, nothing made by self and another; all people, all beings, all spirits have no means, no power, no strength, no effort, no capacity; all is fixed allotment, continuity, and transformation, undergoing suffering and pleasure in the six destinies—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔156 · Destroyed after death〕（0044a11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—beings live in this world, and after death are destroyed and scattered and are nothing at all; the person made of the four great elements in combination, when the life of the body ends, earth returns to earth, water returns to water, fire returns to fire, wind returns to wind, and the faculties turn away into space; with the bier as the fifth, four men carry the dead man to the charnel ground, and until it is burned it can still be recognized; after it is burned, the white bones stand there the colour of doves; the haughty know giving, the clever know receiving gifts; those who say there is a later world all speak empty and false words; whether fool or wise, after death, in the other world, all are destroyed and scattered and are nothing at all—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔157 · The defilement of beings〕（0044a22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the defilement of beings is without cause, without condition—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔158 · The purity of beings〕（0044a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the purity of beings is without cause, without condition—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔159 · The ignorance and blindness of beings〕（0044b05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the ignorance and blindness of beings is without cause, without condition—?” At that time 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔160 · Holding such a view〕（0044b11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement?” [In this discourse the base text does not set out the content of what is seen and said.] At that time 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔161 · The seven bodies, not made〕（0044b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the so-called seven bodies are not made, not made by a maker, not transformed, not transformed by a transformer, not slain, unmoving, solid. What are the seven? Namely, the earth body, the water body, the fire body, the wind body, pleasure, pain, and life. These seven bodies are not made, not made by a maker, not transformed, not transformed by a transformer, not slain, unmoving, solid, not turning, not changing, not pressing upon one another. Whether merit, or evil, or merit and evil, or suffering, or pleasure, or suffering and pleasure, or a man beheaded, a man’s head—none of these presses upon the world either. Whether life or body, the gaps between the seven bodies admit a knife passing back and forth, and it does not harm life; there, there is no killing and no killer, no binding and no binder, no recollecting and no recollector, no teaching and no teacher—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔162 · Doing and causing to do〕（0044b29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—doing oneself and causing others to do, cutting and causing to cut, cooking and causing to cook, killing and causing to kill, harming beings, stealing others’ wealth, engaging in sexual misconduct, knowingly speaking falsehood, drinking liquor, breaking through walls, cutting locks, robbing, and further lying in wait on the road to harm villages, harm towns, and harm the people, cutting with exceedingly sharp sword-wheels, hacking them into one great heap of flesh; holding this doctrine: that is not a cause and condition of evil, nor does it bring evil. Killing and harming on the south bank of the Ganges as one goes, holding great gatherings on the north bank of the Ganges as one comes—that is not a cause and condition of merit or evil, nor does it bring merit or evil. In giving, taming, protecting, acting for others’ benefit, and sharing benefit—in these deeds too there is no making of merit—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔163 · Fourteen hundred thousand gateways of birth〕（0044c12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—among these fourteen hundred thousand gateways of birth, sixty thousand six hundred and five actions, three actions, two actions, one action, half an action, sixty-two paths, sixty-two inner eons, one hundred and twenty hells, one hundred and thirty faculties, thirty-six realms of craving, forty-nine thousand nāga clans, forty-nine thousand garuḍa clans, forty-nine thousand outsiders of wrong livelihood, forty-nine thousand wanderers of other sects, seven eons of perception, seven eons without perception, seven asuras, seven piśācas, seven gods, seven humans, seven hundred seas, seven dreams, seven hundred dreams, seven perils, seven hundred perils, seven awakenings, seven hundred awakenings, six births, ten advancements, and eight stages of great beings—within these eighty-four thousand great eons, whether fool or wise, going and coming through them, in the end they reach the end of suffering; there is no ascetic or brahmin who speaks thus: ‘I constantly keep the precepts, undergo all kinds of austerities, and cultivate all kinds of pure conduct, ripening karma not yet ripe and casting off karma already ripe’—advance and retreat cannot be known. This suffering and pleasure abide permanently; birth and death have a fixed measure. It is like a ball of thread thrown into the air: it gradually comes down and, reaching the ground, stops of itself; the fixed measure of birth and death in these eighty-four thousand great eons is likewise.” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔164 · The wind does not blow〕（0045a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the wind does not blow, fire does not burn, water does not flow, arrows do not fly, the pregnant do not give birth, milk cannot be drawn; whether sun and moon rise or set, are bright or dark, none of it can be known—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔165 · Great Brahmā, sovereign〕（0045a09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—this Great Brahmā, sovereign, creating of his own nature, is the father of beings—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔166 · The rest is empty name〕（0045a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—form is the self, the rest is empty name; the formless is the self, the rest is empty name; form and the formless are the self, the rest is empty name; neither form nor the formless is the self, the rest is empty name; the self is finite, the rest is empty name; the self is infinite, the rest is empty name; the self is both finite and infinite, the rest is empty name; the self is neither finite nor infinite, the rest is empty name. One perception, various perceptions, many perceptions, immeasurable perceptions; the self is wholly happy, wholly suffering, or suffering, or happy, or neither suffering nor happy; the rest is empty name—?” 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 …” It is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔167 · The rest is false imagining〕（0045a26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—form is the self, the rest is all false imagining; not form and not not-form is the self, the rest is all false imagining; the self is finite, the rest is all false imagining; the self is infinite, the rest is all false imagining; the self is neither finite nor infinite, the rest is all false imagining. The self is of one perception, of various perceptions, of few perceptions, of immeasurable perceptions; the self is wholly happy, wholly suffering, or suffering, or happy, or neither suffering nor happy—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔168 · The world is eternal〕（0045b06）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the self and the world are eternal, the world is not eternal, the world is both eternal and not eternal, the world is neither eternal nor not eternal; the world is finite, the world is infinite, the world is both finite and infinite, the world is neither finite nor infinite; the life-principle is the body, the life-principle and the body are different; the Tathāgata exists after death, the Tathāgata does not exist after death, the Tathāgata both exists and does not exist after death, the Tathāgata neither exists nor does not exist after death—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔169 · The world and the self are eternal〕（0045b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—the world and the self are eternal, the world and the self are not eternal, the world and the self are both eternal and not eternal, the world and the self are neither eternal nor not eternal; the self and suffering are eternal, the self and suffering are not eternal, the self and suffering are both eternal and not eternal, the self and suffering are neither eternal nor not eternal; the world and the self are self-made, the world and the self are made by another, the world and the self are made by self and another, the world and the self are neither self-made nor made by another, made neither by self nor by another, without cause; the world, the self, and suffering are self-made, the world, the self, and suffering are made by another, the world, the self, and suffering are made by self and another, the world, the self, and suffering are made neither by self nor by another, without cause—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔170 · Final nirvāṇa seen in this very life〕（0045b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—if there is no enjoyment of the five sense pleasures, this is final nirvāṇa seen in this very life; if, apart from evil and unwholesome things, with initial and sustained thought, with joy and pleasure born of separation, one enters the first dhyāna, up to the fourth dhyāna, this is final nirvāṇa in the ultimate sense—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔171 · The self is rightly cut off〕（0045c05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because what exists does what arise? Bound and attached to what, in what does one see a self, so that beings give rise to such a view and make such a statement—if the form of the coarse four great elements is destroyed and scattered and is nothing at all, this is called the self rightly cut off; if, further, the self is destroyed and scattered in the desire realm and after death is nothing at all, this is called the self rightly cut off; if, further, the self after death in the form realm is destroyed and scattered and is nothing at all, this is called the self rightly cut off; if one attains the sphere of space, the sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the self after death is destroyed and scattered and is nothing at all, this is called the self rightly cut off—?” 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 …” Thus it is taught at length, in order as in the three discourses above [Discourses 139 to 141].

〔172 · What is impermanent should be cut off〕（0045c15）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 a dharma is impermanent, it should be cut off; when that dharma has been cut off, it is for his benefit and welfare, for happiness through the long night. What dharma is impermanent? Form is impermanent; feeling, perception, formations, and consciousness are impermanent.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔173 · Past impermanent dharmas〕（0045c20）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 there are past impermanent dharmas, they should be cut off; when that dharma has been cut off, it is for his benefit and welfare, for happiness through the long night. What are past impermanent dharmas? Past form is an impermanent dharma; past desire is an impermanent dharma; that dharma should be cut off. When that dharma has been cut off, it is for his benefit and welfare, for happiness through the long night. 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. In the same way: future, present, past and present, future and present, past and future, past, future, and present.

〔174 · One should seek the teacher〕（0045c29）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: “For the sake of cutting off impermanent dharmas, one should seek the teacher. What are impermanent dharmas? Namely, form is an impermanent dharma; for the sake of cutting off that dharma, one should seek the teacher. 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. In the same way, past, future, present, and past, future, and present: one should seek the teacher—eight kinds of discourse are thus. The various kinds of teaching, according, settling, settling broadly, settling all around and everywhere, guiding, guiding broadly, guiding to the very end, proclaiming, proclaiming broadly, proclaiming in accord, the second companion, the true good friend, one heart and one mind, kindness, compassion, esteeming benefit, esteeming comfort, happiness, esteeming contact, esteeming security, desire, effort, skilful means, broad skilful means, capable skilful means, firmness, strength, vigour of body and mind, vigour hard to subdue, embracing constant training, cultivating without heedlessness, reflection, mindfulness, awareness, knowing, clear knowledge, wisdom, eloquence, consideration, pure conduct, spiritual power, the foundations of mindfulness, right exertion, the faculties, the powers, the awakening factors, the path, calm, insight, mindfulness of the body, right recollection—for each one, eight discourses, likewise as said above. As with the meaning of cutting off; in the same way the meaning of knowing, the meaning of exhausting, the meaning of spitting out, the meaning of stopping, and the meaning of relinquishing are also thus.

〔175 · Diligently seeking the teacher〕（0046a16）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly removed, cut off, and extinguished. For the sake of cutting off the fire of impermanence, diligently seek the teacher. For the sake of cutting off what impermanence does one diligently seek the teacher? Namely, for the sake of cutting off the impermanence of form one diligently seeks the teacher; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one diligently seeks the teacher.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with cutting off impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence—these eight discourses of the simile of saving a burning head are as taught at length above. As with seeking the teacher; in the same way seeking the various kinds of teaching and the teaching in accord, as taught at length above. As with the meaning of cutting off; in the same way the meaning of knowing, the meaning of exhausting, the meaning of spitting out, the meaning of stopping, the meaning of relinquishing, the meaning of ceasing, and the meaning of vanishing are also thus.

〔176 · Dwelling in contemplation of the body as body, internally〕（0046b02）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: “For the sake of cutting off impermanence, one should dwell, cultivating in accord, in contemplation of the body as body, internally. What dharma is impermanent? Namely, form is impermanent; for the sake of cutting it off, one should dwell, cultivating in accord, in contemplation of the body as body, internally. In the same way, feeling, perception, formations, and consciousness are impermanent; for the sake of cutting them off, one should dwell, cultivating in accord, in contemplation of the body as body, internally.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past form is impermanent, and future form, present form, past and future form, past and present form, future and present form, and past, future, and present form are impermanent; for the sake of cutting them off, one should dwell, cultivating in accord, in contemplation of the body as body. So it is likewise with feeling, perception, formations, and consciousness. As with the eight on dwelling, cultivating in accord, in contemplation of the body as body, internally; in the same way, dwelling in contemplation of the body as body, externally; of the body as body, internally and externally; of feelings as feelings, internally; of feelings as feelings, externally; of feelings as feelings, internally and externally; of mind as mind, internally; of mind as mind, externally; of mind as mind, internally and externally; of dharmas as dharmas, internally; of dharmas as dharmas, externally; of dharmas as dharmas, internally and externally—for each one, eight discourses, likewise as said above. As with cultivating the four foundations of mindfulness for the sake of the meaning of cutting off impermanence; in the same way, for the sake of the meaning of knowing, the meaning of exhausting, the meaning of spitting out, the meaning of stopping, the meaning of relinquishing, the meaning of ceasing, and the meaning of vanishing, one cultivates in accord the four foundations of mindfulness, likewise as said above.

〔177 · Cultivating contemplation of the body as body, internally〕（0046b19）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, dwell, cultivating in accord, in contemplation of the body as body, internally. How, for the sake of cutting off the fire of impermanence, does one dwell, cultivating in accord, in contemplation of the body as body, internally? Namely, form is impermanent; for the sake of cutting it off, one dwells, cultivating in accord, in contemplation of the body as body, internally; feeling, perception, formations, and consciousness are impermanent; for the sake of cutting them off, one dwells, cultivating in accord, in contemplation of the body as body, internally …” It is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence. As with the eight discourses on dwelling in contemplation of the body as body, internally; in the same way the eight discourses on contemplation of the body as body, externally, and the eight discourses on contemplation of the body as body, internally and externally, as said above. As with the twenty-four discourses on the foundation of mindfulness of the body; in the same way the twenty-four discourses each on the foundations of mindfulness of feeling, of mind, and of dharmas, as said above. As with the ninety-six discourses on “impermanence should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, ninety-six discourses, likewise as said above.

〔178 · Evil and unwholesome things already arisen〕（0046c10）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! Rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, evil and unwholesome things already arisen should be cut off, rousing desire, diligence, and gathering of the mind, making it grow. For the sake of cutting off what impermanent dharma, for the sake of cutting off evil and unwholesome things already arisen, does one rouse desire, skilful means, and gathering of the mind to advance? Namely, because form is impermanent, because feeling, perception, formations, and consciousness are impermanent and should be cut off, one makes evil and unwholesome things already arisen be cut off, rousing desire, skilful means, and gathering of the mind to advance …” It is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the discourse on impermanence; in the same way the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with cutting off evil and unwholesome things already arisen; in the same way the eight discourses on rousing desire, skilful means, and gathering of the mind to advance, so that evil and unwholesome things not yet arisen do not arise, so that wholesome things not yet arisen arise, and so that wholesome things already arisen grow and increase, are likewise as said above. As with the thirty-two discourses on “impermanence should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, thirty-two discourses, as taught at length above.

〔179 · Concentration of desire and the exertion of abandoning〕（0047a02）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate the basis of spiritual power accomplished by concentration of desire and the exertion of abandoning. The impermanence of what dharma should be cut off? Namely, the impermanence of form should be cut off; because the impermanence of feeling, perception, formations, and consciousness should be cut off, one cultivates the basis of spiritual power accomplished by concentration of desire and the exertion of abandoning …” As taught at length in the discourse, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with cultivating concentration of desire; in the same way concentration of effort, concentration of mind, and concentration of reflection are also thus. As with the thirty-two discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, thirty-two discourses, likewise as said above.

〔180 · Cultivating the faculty of faith〕（0047a19）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate the faculty of faith. What impermanent dharma is cut off? Namely, the impermanence of form should be cut off; because the impermanence of feeling, perception, formations, and consciousness should be cut off, one cultivates the faculty of faith …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on the faculty of faith; in the same way the eight discourses on cultivating the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are likewise as said above. As with the forty discourses on “should be cut off”; in the same way the forty discourses on “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish” are likewise as said above.

〔181 · Cultivating the power of faith〕（0047b06）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate the power of faith. For the sake of cutting off what impermanence should one cultivate the power of faith? Namely, for the sake of cutting off the impermanence of form one should cultivate the power of faith; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one should cultivate the power of faith …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the power of faith; in the same way the eight discourses on the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom are likewise as said above. As with the forty discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, forty discourses, likewise as said above.

〔182 · Cultivating the awakening factor of mindfulness〕（0047b23）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, cultivate the awakening factor of mindfulness. For the sake of cutting off the impermanence of what dharma does one cultivate the awakening factor of mindfulness? Namely, for the sake of cutting off the impermanence of form, one cultivates the awakening factor of mindfulness; the impermanence of feeling, perception, formations, and consciousness should be cut off, and one cultivates the awakening factor of mindfulness …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way the eight discourses on past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence, as said above. As with the eight discourses on the awakening factor of mindfulness; in the same way the awakening factor of investigation of dharmas, the awakening factor of effort, the awakening factor of joy, the awakening factor of removal, the awakening factor of equanimity, and the awakening factor of concentration—for each one, eight discourses, likewise as said above. As with the fifty-six discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, fifty-six discourses, as said above.

〔183 · Cultivating right view〕（0047c11）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate right view. For the sake of cutting off the fire of what impermanent dharma should one cultivate right view? For the sake of cutting off the impermanence of form one should cultivate right view; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one should cultivate right view …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on right view; in the same way right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration—for each one, eight discourses, likewise as said above. As with the sixty-four discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, sixty-four discourses, likewise as said above.

〔184 · The path of painful practice to exhaustion〕（0047c28）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off without remainder. For the sake of cutting off the fire of impermanence, one should cultivate the path of painful practice to exhaustion. For the sake of cutting off what impermanent dharma should one cultivate the path of painful practice to exhaustion? Namely, for the sake of cutting off the impermanence of form one should cultivate the path of painful practice to exhaustion; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one should cultivate the path of painful practice to exhaustion …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on the path of painful practice to exhaustion; in the same way the painful path to exhaustion, the pleasant path not to exhaustion, and the pleasant path to exhaustion—for each one, eight discourses, likewise as said above. As with the thirty-two discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, thirty-two discourses, likewise as said above.

〔185 · The Dharma-phrase of non-greed〕（0048a16）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off without remainder. For the sake of cutting off the fire of impermanence, one should cultivate the Dharma-phrase of non-greed. For the sake of cutting off the impermanence of what dharma should one cultivate the Dharma-phrase of non-greed? Namely, because the impermanence of form should be cut off, one cultivates the Dharma-phrase of non-greed; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness, one cultivates the Dharma-phrase of non-greed …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on “one should cultivate the Dharma-phrase of non-greed”; in the same way the phrases of non-hatred and non-delusion, the right phrases, the Dharma-phrases—for each one, eight discourses, as said above. As with the twenty-four discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, twenty-four discourses, likewise as said above.

〔186 · One should cultivate calm〕（0048b04）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 as if someone had his head-cloth on fire—how should it be saved?” A bhikṣu said to the Buddha: “World-Honored One! One should rouse heightened desire and earnest effort, and save it in time, putting it out.” The Buddha said to the bhikṣu: “A head-cloth on fire may still for a while be forgotten; the blazing fire of impermanence should be wholly cut off. For the sake of cutting off the fire of impermanence, one should cultivate calm. For the sake of cutting off the impermanence of what dharma should one cultivate calm? Namely, for the sake of cutting off the impermanence of form one should cultivate calm; for the sake of cutting off the impermanence of feeling, perception, formations, and consciousness one should cultivate calm …” Thus it is taught at length, up to … When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with impermanence; in the same way past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future and present impermanence, and past, future, and present impermanence are likewise as said above. As with the eight discourses on cultivating calm; in the same way the eight discourses on cultivating insight are likewise as said above. As with the sixteen discourses on “should be cut off”; in the same way “should be known,” “should be spat out,” “should be exhausted,” “should be stopped,” “should be relinquished,” “should cease,” and “should vanish”—for each one, sixteen discourses, likewise as said above. [The World-Honored One said:] “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; one should know this as it really is; so it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple who rightly contemplates thus grows weary of form, grows weary of feeling, perception, formations, and consciousness; having grown weary, he does not delight; because he does not delight, he is liberated; when he is liberated, there arises the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. [The World-Honored One said:] “As with impermanence; in the same way wavering, whirling, sickly, breaking, fleeting, rotting, tottering, not constant, unsafe, changing, distress and suffering, calamity, Māra’s deceit, Māra’s power, Māra’s instrument, like foam, like a bubble, like a plantain, like an illusion, feeble and base, greedily relished, a killing blow, a sword, envy, mutual harm, diminishing, wasting away, bondage, beating, a foul sore, an abscess, a sharp thorn, defilement, punishment, a shrouding cover, fault, dwelling in sorrow, grief, an evil friend, suffering, empty, not self, not mine, the chain of the enemy, not beneficial, not comforting, burning distress, without shelter, without an island, without a covering, without support, without protection, a dharma of birth, a dharma of old age, a dharma of sickness, a dharma of death, a dharma of sorrow and lamentation, a dharma of distress and suffering, a dharma of powerlessness, a dharma of feebleness, a dharma of the undesirable, a dharma of enticement, a dharma of nurturing, a dharma that has suffering, a dharma that has killing, a dharma that has distress, a dharma that has heat, a dharma that has marks, a dharma that has blowing, a dharma that has clinging, a dharma of deep peril, a dharma of hardship and obstruction, a dharma of the improper, a dharma of violence, a dharma that has greed, a dharma that has hatred, a dharma that has delusion, a dharma that does not abide, a dharma of burning, a dharma of hindrance, a dharma of calamity, a dharma of arising, a dharma of cessation, a dharma of a heap of bones, a dharma of a lump of flesh, a dharma of holding a torch, a dharma of a fire pit, like a poisonous snake, like a dream, like something borrowed, like fruit on a tree, like a butcher of cattle, like a killer of men, like dew touched, like drowning water, like a swift current, like the thread of a weaving, like a wheel fording water, like a leaping staff, like a poison jar, like a poisonous body, like a poisonous flower, like a poisonous fruit, the stirring of defilement. Thus, bhikṣus! Up to: for the sake of cutting off past, future, and present impermanence, up to ceasing and vanishing, one should cultivate calm and insight. For the sake of cutting off the past, future, and present impermanence of what dharma, up to ceasing and vanishing, does one cultivate calm and insight? Namely, for the sake of cutting off the past, future, and present impermanence of form, up to ceasing and vanishing, one cultivates calm and insight. So it is likewise with feeling, perception, formations, and consciousness. Therefore, 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; one should know this as it really is. So it is likewise with feeling, perception, formations, and consciousness. The learned noble disciple who contemplates thus 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; when he is liberated, there arises the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔187 · Accomplished in one dharma〕（0048c27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Because one is accomplished in one dharma, one is no longer able to know that form is impermanent, to know that feeling, perception, formations, and consciousness are impermanent. In which one dharma is one accomplished? Namely, greed. One accomplished in one dharma is not able to know that form is impermanent, to know that feeling, perception, formations, and consciousness are impermanent. In which one dharma is one accomplished? Namely, non-greed. One who is accomplished in the dharma of non-greed is able to know that form is impermanent, is able to know that feeling, perception, formations, and consciousness are impermanent.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. [The World-Honored One said:] “As with accomplished and not accomplished; in the same way knowing and not knowing, intimate and not intimate, clear and not clear, discerning and not discerning, examining and not examining, measuring and not measuring, covered and not covered, sown and not sown, concealed and not concealed, veiled and not veiled are also thus. As with knowing; in the same way discerning, understanding, receiving, seeking, distinguishing, and realizing alone are also thus. As with greed; in the same way hatred, delusion, anger, resentment, disparagement, obstinacy, envy, stinginess, deceit, flattery, shamelessness, lack of moral dread, conceit, conceit upon conceit, increased conceit, the conceit ‘I am,’ overweening conceit, wrong conceit, the conceit of inferiority, arrogance, heedlessness, haughtiness, crooked doing, scheming together for gain, enticing for gain, evil desire, many desires, constant desire, irreverence, harsh speech, evil friends, impatience, greedy relish, base greed, evil greed, the view of the body, extreme views, wrong view, clinging to views, clinging to precepts, sensual craving, ill will, sleepiness, restlessness and remorse, doubt, dullness and dejection, swaying, straining, laziness, confused thought, wrong recollection, turbidity of body, not straight, not gentle, not distinct, the thought of sensual desire, the thought of hatred, the thought of harming, the thought of kin, the thought of country, the thought of contempt, the thought of fondness for others’ households, sorrow and grief, distress and suffering. By each one of these dharmas, up to being veiled, one is not able to cease form and realize it. Which one dharma? Namely, distress and suffering; because one is veiled by distress and suffering, one is not able to realize the complete cessation of form, not able to realize the complete cessation of feeling, perception, formations, and consciousness. Because one dharma does not veil, one is able to realize the complete cessation of form, able to realize the complete cessation of feeling, perception, formations, and consciousness. Which one dharma? Namely, distress and suffering; because this one dharma does not veil, one is able to realize the complete cessation of form, able to realize the complete cessation of feeling, perception, formations, and consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.