雜阿含經 卷第二十四Saṃyukta Āgama · Fascicle 24

Śāriputra has entered nirvāṇa, and Ānanda says: “my whole body feels as if it were coming apart, the four directions have changed their aspect, and the eloquence I held is blocked.” The World-Honored One asks: did Śāriputra “enter nirvāṇa taking with him the body of precepts he had received”? Did he take with him “the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold path”? No. The dharmas of the path do not go away with the person. The thirty-five discourses of this fascicle all teach the four foundations of mindfulness, and the Path section begins here; the last two discourses take the passing of the great śrāvakas to say what one relies on: “be an island unto yourself, your own refuge; be the Dharma as island, the Dharma as refuge; be no other island, no other refuge,” and the content of that is still the four foundations of mindfulness.

The One-Vehicle Path

“There is a one-vehicle path that purifies beings, brings them beyond sorrow and lamentation, extinguishes affliction and suffering, and attains the Dharma as it really is—namely, the four foundations of mindfulness.” To depart from it is to “depart from the noble Dharma as it really is; one who departs from the noble Dharma as it really is departs from the noble path; one who departs from the noble path departs from the deathless Dharma.” The mass of the wholesome is this one thing alone: “the mass that is purely full and pure is the four foundations of mindfulness”; all dharmas too are this one thing: “all dharmas are the four foundations of mindfulness; this is called the right teaching.” The young are taught by it, those at the stage of training advance by it, and “an arhat whose outflows are ended, who has done what was to be done, laid down the heavy burdens, ended the bonds of existence, and is well liberated by right knowledge, at that time he too cultivates dwelling in contemplation of the body as body.” One dharma runs through the three stations, and so it is one vehicle.

One’s Own Domain

“Another place, another’s domain, means the domain of the five sense pleasures”; “one’s own place, the domain of one’s parents, means the four foundations of mindfulness.” The bird Luopo relies on its own domain and the hawk’s “breast struck the hard clod and its body was shattered, and it died on the spot”; the foolish monkey roams in another’s domain and is “stuck fast at five points, it lies curled on the ground.” One who moves in his own domain cannot be reached by the enemy: “though you have the fierce and foolish strength of a hundred thousand dragons and elephants, it is not worth a sixteenth part of my wisdom”; one who leaves it, “with inner faculties and outer objects bound at five points, goes wherever Māra wishes.” To keep to one’s domain is to guard oneself: “when one guards oneself one guards others; when others guard themselves they guard oneself.”

Single-Minded

“Take the sign of your own mind and do not let it scatter outward”; one who cultivates the foundations of mindfulness and whose “mind does not leave desire, is not liberated, has not ended the outflows—I say that he is not a great man.” The bhikṣuṇīs “cultivate the four foundations of mindfulness with the mind bound in place, and know for themselves the rising and falling, before and after,” and the World-Honored One confirms it: “the mind seeks outward, and then one restrains it and makes it seek its own mind; a scattered mind and an unliberated mind are both known as they really are.” The man holding the bowl of oil is “single-minded, mindful of the bowl of oil, and walks slowly past the beauty of the world and the great crowd, not daring to glance aside”; when Āmrapālī comes, the admonition is given first: “diligently gather the mind and abide, with right mindfulness and right knowledge.” The cultivation of the foundations of mindfulness lies in the mind, and the essential of the mind is first to take its own sign and to be single-minded.

The Initial Undertaking Purified, Then the Cultivation

Uttiya asks three times, and the answer is “you should first purify your initial undertaking, and then cultivate pure conduct”; the initial undertaking is to “first purify your precepts, straighten your view, and be complete in the three kinds of action, and then cultivate the four foundations of mindfulness.” For what are the noble precepts taught? “For the sake of cultivating the four foundations of mindfulness.” The whole course begins from hearing the Dharma: pure faith, going forth, “trains in the noble precepts, guards the sense-doors, protects the mind with right mindfulness,” sitting alone and cutting off the five hindrances, and then “dwelling in contemplation of the body as body internally, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world.” One whose initial undertaking is purified, dwelling in the foundations of mindfulness, “passes beyond the Māras,” “passes beyond birth and death”; cultivating and much cultivating, one “attains non-regression,” attains purity, crosses to the far shore, attains arhatship, up to “attains unsurpassed, right and perfect awakening.”

An island unto oneself, one’s own refuge: of the great tree, “its great branches break first; like a great mountain of jewels, its great crags crumble first,” and “the Tathāgata too will before long pass away”; “there are two kinds of wealth: material wealth and the wealth of the Dharma,” and the wealth of the Dharma was sought from Śāriputra and Maudgalyāyana, and the two are gone. What one relies on is not in a person but in oneself and in the Dharma; and one who is an island unto oneself, with the Dharma as island, is “a bhikṣu who dwells in contemplation of the body as body, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world.” The one-vehicle path, one’s own domain, taking the sign of one’s own mind, first purifying the initial undertaking: the four meanings come back to one sentence. One who cultivates the four foundations of mindfulness is an island unto oneself, one’s own refuge.

Fascicle 24 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their first fascicle; the fascicle holds thirty-five discourses, from the six hundred and fifth discourse to the six hundred and thirty-ninth, and all thirty-five teach the four foundations of mindfulness. The discourses at the head of the fascicle set forth the four foundations of mindfulness: in one, it is taught that there are four foundations of mindfulness; in one, that the four foundations of mindfulness are cultivated to fullness; in one, that the one-vehicle path purifies beings; in one, that to depart from the four foundations of mindfulness is to depart from the noble Dharma, the noble path, and the deathless Dharma; in one, the origin and the passing away of the four foundations of mindfulness are taught; in one, the cultivation of the four foundations of mindfulness inwardly, outwardly, and both inwardly and outwardly; in one, it is taught that the four foundations of mindfulness are a mass of wholesome dharmas and the five hindrances a mass of unwholesome dharmas; in one, that the three unwholesome roots are a mass of the unwholesome and the four foundations of mindfulness a mass of the wholesome, with the three bad conducts, the three perceptions, the three thoughts, and the three elements appended; in one, men holding four strong bows who shoot through the shadow of a palm tree are taken as a simile, teaching that the Tathāgata’s teaching of the Dharma has no end. The discourses after them teach with regard to the person who cultivates the four foundations of mindfulness and to his domain: in one, a certain bhikṣu asks about the great man and the one who is not a great man; in one, the venerable Ānanda goes to the bhikṣuṇīs’ convent, the bhikṣuṇīs say that they know for themselves the rising and falling, before and after, and the Buddha teaches arousing pure faith and taking a pure sign, up to the mind becoming concentrated; in one, a foolish cook and a clever cook are taken as a simile, teaching the taking of the sign of one’s own mind; in one, the bird Luopo and a hawk are taken as a simile, teaching one’s own domain and the domain of others, and the bird Luopo speaks a verse; in one, it is taught that the four foundations of mindfulness bring the four fruits; in one, an acrobat on the bamboo pole and his pupils are taken as a simile, teaching guarding oneself and guarding others; in one, the hunter in the Snow Mountains who catches monkeys with birdlime is taken as a simile, teaching the domain of one’s parents; in one, the venerable Ānanda asks how the young bhikṣus should be instructed; in one, the woman Āmrapālī comes, the World-Honored One admonishes the bhikṣus to gather the mind diligently and abide, with right knowledge and right mindfulness, accepts Āmrapālī’s invitation to a meal, and speaks a verse of rejoicing; in one, carrying a bowl full of oil past a beauty and through a great crowd is taken as a simile, and the World-Honored One speaks a verse; in some, the venerable Uttiya and Bāhiya ask for the Dharma, and the Buddha teaches first purifying the initial undertaking; in one, the venerable Aniruddha asks about the stage of training; in one, the venerable Udāyin asks about the noble precepts, and the venerable Ānanda answers that they are for the cultivation of the four foundations of mindfulness; in some, the venerable Bhadra asks the venerable Ānanda four questions; in some, all dharmas, the noble deliverance, and making beings pure are taught; in some, the Tathāgata’s appearance in the world and a son of good family going forth and cultivating the four foundations of mindfulness are taught; in one, the venerable Śāriputra attains nirvāṇa, the venerable Ānanda grieves, and the Buddha teaches being an island unto oneself and the Dharma as island; in one, not long after Śāriputra and Maudgalyāyana have attained nirvāṇa, the Buddha at the poṣadha teaches the two kinds of wealth and being an island unto oneself and the Dharma as island. The speaker is mostly the World-Honored One addressing the bhikṣus; in the six hundred and fourteenth discourse, a certain bhikṣu asks and the Buddha answers; in the six hundred and fifteenth discourse, the venerable Ānanda and the bhikṣuṇīs speak with each other, then Ānanda reports to the Buddha and the Buddha addresses Ānanda; in the six hundred and twenty-first discourse, the venerable Ānanda asks; in the six hundred and twenty-second discourse, the World-Honored One first admonishes the bhikṣus and then teaches the Dharma for Āmrapālī; in the six hundred and twenty-third discourse, the World-Honored One asks first and the bhikṣus answer; in the six hundred and twenty-fourth and six hundred and twenty-fifth discourses, the venerable Uttiya and Bāhiya ask for the Dharma; in the six hundred and twenty-seventh discourse, the venerable Aniruddha asks; in the six hundred and twenty-eighth discourse, the venerable Udāyin asks and the venerable Ānanda answers; in the six hundred and twenty-ninth to the six hundred and thirty-second discourses, the venerable Bhadra asks and the venerable Ānanda answers, with no words of the Buddha; in the six hundred and thirty-eighth discourse, the novice Cunda reports to the venerable Ānanda, Ānanda reports to the Buddha, and the Buddha and Ānanda question and answer each other. This fascicle has three verses: that of the six hundred and seventeenth discourse is spoken by the bird Luopo within the simile, and those of the six hundred and twenty-second and six hundred and twenty-third discourses by the World-Honored One; the plain rendering translates all of them line by line in verse form; there is no summary verse. The discourses of question and answer back and forth, the similes, and the long discourses are divided into segments within the discourse by rounds of question and answer, by the text of the simile, and by its explanation. Where the base text abbreviates—the ‘is taught likewise’ of the six hundred and tenth, six hundred and fifteenth, six hundred and thirty-sixth, and six hundred and thirty-eighth discourses, the three abbreviations in the six hundred and twenty-fourth discourse, the ‘as taught at length in the preceding Uttiya sūtra’ of the six hundred and twenty-fifth discourse, and the ‘as taught at length above’ of the six hundred and thirty-seventh discourse—the plain rendering abbreviates as the base text does and does not supply what is passed over; the six hundred and twenty-sixth discourse is the compilers’ words carrying on from the preceding discourse, which the plain rendering translates as it stands and does not expand into a discourse; the appended sentences at the end of the six hundred and tenth, six hundred and twelfth, six hundred and thirteenth, six hundred and twenty-fourth, six hundred and thirty-fourth, and six hundred and thirty-fifth discourses are the compilers’ words, which the plain rendering translates as they stand. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0170c24）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 24.” 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 head of the fascicle further bears the title “the Fifth Recitation, Path Section, Part One”—the first part of the Path Section of the Fifth Recitation. The fascicle holds thirty-five discourses, from the six hundred and fifth to the six hundred and thirty-ninth; it has three verses, in the six hundred and seventeenth, the six hundred and twenty-second, and the six hundred and twenty-third discourses; after the six hundred and thirty-ninth discourse it closes with “Saṃyukta Āgama, Fascicle 24.”

〔605 · There Are Four Foundations of Mindfulness〕（0170c28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four foundations of mindfulness. Which four? Namely, the foundation of mindfulness contemplating the body as body, and the foundations of mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔606 · Cultivating the Four Foundations of Mindfulness to Fullness〕（0171a03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four foundations of mindfulness. Which four? Namely, the foundation of mindfulness contemplating the body as body, and the foundations of mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas. Thus, bhikṣus! Cultivate these four foundations of mindfulness and bring them to fullness, ardent and resourceful, with right mindfulness and clear comprehension; thus you should train.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔607 · There Is a One-Vehicle Path〕（0171a09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is a one-vehicle path that can make beings pure, lead them beyond sorrow and lamentation, extinguish affliction and suffering, and bring them to realize the Dharma as it really is: namely, the four foundations of mindfulness. Which four? Namely, the foundation of mindfulness contemplating the body as body, and the foundations of mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔608 · If a Bhikṣu Departs from the Four Foundations of Mindfulness〕（0171a15）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 bhikṣu departs from the four foundations of mindfulness, he departs from the noble Dharma as it really is; departing from the noble Dharma as it really is, he departs from the noble path; departing from the noble path, he departs from the deathless Dharma; departing from the deathless Dharma, he cannot escape birth, old age, sickness, death, sorrow, lamentation, affliction, and suffering, and I say that he does not attain liberation from suffering.

“If a bhikṣu does not depart from the four foundations of mindfulness, he does not depart from the noble Dharma as it really is; not departing from the noble Dharma as it really is, he does not depart from the noble path; not departing from the noble path, he does not depart from the deathless Dharma; not departing from the deathless Dharma, he can escape birth, old age, sickness, death, sorrow, lamentation, affliction, and suffering, and I say that he is liberated from all suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔609 · The Origin and Passing Away of the Four Foundations of Mindfulness〕（0171a26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall now teach the origin of the four foundations of mindfulness and the passing away of the four foundations of mindfulness. Listen carefully, reflect on it well. What is the origin of the four foundations of mindfulness, and the passing away of the four foundations of mindfulness? With the origin of nutriment is the origin of the body; with the cessation of nutriment the body passes away. Thus one dwells contemplating the origin of the body, dwells contemplating the cessation of the body, dwells contemplating the origin and cessation of the body, and so dwells dependent on nothing, forever grasping at nothing in the world.

“Thus, with the origin of contact is the origin of feeling; with the cessation of contact feeling passes away. Thus one dwells contemplating feeling in accord with the dharma of origin, dwells contemplating feeling in accord with the dharma of cessation, dwells contemplating feeling in accord with the dharma of origin and cessation, and so dwells dependent on nothing, grasping at nothing at all in the world.

“With the origin of name and form is the origin of mind; with the cessation of name and form mind passes away. One dwells contemplating mind in accord with the dharma of origin, dwells contemplating mind in accord with the dharma of cessation, dwells contemplating mind in accord with the dharma of origin and cessation, and so dwells dependent on nothing, grasping at nothing in the world.

“With the origin of recollection is the origin of dharmas; with the cessation of recollection dharmas pass away. One dwells contemplating dharmas in accord with the dharma of origin, dwells contemplating dharmas in accord with the dharma of cessation, dwells contemplating dharmas in accord with the dharma of origin and cessation, and so dwells dependent on nothing, grasping at nothing in the world. This is called the origin of the four foundations of mindfulness and the passing away of the four foundations of mindfulness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔610 · I Shall Teach the Cultivation of the Four Foundations of Mindfulness〕（0171b14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall teach the cultivation of the four foundations of mindfulness. Listen carefully, reflect on it well. How are the four foundations of mindfulness cultivated? One dwells in mindfulness contemplating the inner body as body, ardent and resourceful, with right knowledge and right mindfulness, taming sorrow and lamentation for the world; one dwells contemplating the outer body and the inner and outer body, ardent and resourceful, with right mindfulness and clear comprehension, taming sorrow and lamentation for the world. Thus, with regard to feelings, mind, and dharmas, one dwells in mindfulness contemplating inner dharmas, outer dharmas, and inner and outer dharmas, ardent and resourceful, with right mindfulness and clear comprehension, taming sorrow and lamentation for the world. This is called a bhikṣu’s cultivation of the four foundations of mindfulness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

The cultivation of the four foundations of mindfulness in the past and in the future is taught likewise.

〔611 · There Is a Mass of Wholesome Dharmas and a Mass of Unwholesome Dharmas〕（0171b24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is a mass of wholesome dharmas and a mass of unwholesome dharmas. What is the mass of wholesome dharmas? It is the four foundations of mindfulness; this is the right teaching. Why? The mass that is purely full and pure is the four foundations of mindfulness. Which four? Namely, the foundation of mindfulness contemplating the body as body, and the foundations of mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas. What is the mass of the unwholesome? The mass of the unwholesome is the five hindrances; this is the right teaching. Why? The mass of the unwholesome, purely overflowing and full, is the five hindrances. Which five? Namely, the hindrance of sensual desire, of ill will, of sloth and torpor, of restlessness and remorse, of doubt.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔612 · Like a Man Holding Four Strong Bows〕（0171c06）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 man holding four strong bows in his hands who, with great strength and skill, shoots at the shadow of a palm tree and passes swiftly through it without any obstruction. Thus the Tathāgata’s four kinds of śrāvakas, with superior resourcefulness and keen wisdom, live out a full life of a hundred years and for a hundred years hear the Dharma and its instruction in the Tathāgata’s presence; apart from eating and drinking, resting, relieving oneself [the base text writes the character in a private-use form], and sleeping, they are constantly speaking and constantly listening in between; their wisdom is clear and keen, they take up and hold to the end what the Tathāgata teaches without any obstruction, and they do not ask the Tathāgata the same thing twice. The Tathāgata’s teaching of the Dharma has no end; they listen to the Dharma until their lives run out, and at a hundred years they die, and still the Tathāgata’s teaching of the Dharma cannot be exhausted. You should know that what the Tathāgata teaches is immeasurable and boundless, and the bodies of names, phrases, and syllables are likewise immeasurable and without end: this is what is called the four foundations of mindfulness. Which four? Namely, the foundation of mindfulness of the body, and the foundations of mindfulness of feelings, mind, and dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

All the discourses on the four foundations of mindfulness close with this summary sentence, namely: “Therefore, bhikṣus! Cultivate the four foundations of mindfulness, arouse a superior desire, ardent and resourceful, with right mindfulness and right knowledge; thus you should train.”

〔613 · There Is a Mass of the Unwholesome and a Mass of the Wholesome〕（0171c22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is a mass of the unwholesome and a mass of the wholesome. What is the mass of the unwholesome? It is the three unwholesome roots; this is called the right teaching. Why? The mass that is purely unwholesome is the three unwholesome roots. Which three? Namely, the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion. What is the mass of the wholesome? It is the four foundations of mindfulness. Why? That which is purely wholesome and complete is the four foundations of mindfulness; this is called the good teaching. Which four? Namely, the foundation of mindfulness of the body, and the foundations of mindfulness of feelings, mind, and dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the three unwholesome roots, so likewise with the three bad conducts—of body, of speech, of mind; the three perceptions—the perception of desire, the perception of hatred, the perception of harming; the three thoughts—thoughts of desire, thoughts of hatred, thoughts of harming; and the three elements—the element of desire, the element of hatred, the element of harming. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔614 · What Is Called a great man and Not a great man〕（0172a08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! You speak of ‘the great man.’ What is called a great man, and one who is not a great man?” The Buddha said to the bhikṣu: “Excellent! Excellent! You are able to ask the Tathāgata the meaning of the great man. Listen carefully, reflect on it well, and I shall explain it for you. If a bhikṣu dwells in mindfulness contemplating the body as body, and, having dwelt in mindfulness contemplating the body as body, his mind is not free of desire, he is not liberated and does not end the outflows, I say that he is not a great man. Why? Because his mind is not liberated. If a bhikṣu dwells in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, and his mind is not free of desire, he is not liberated and does not end the outflows, I do not say that he is a great man. Why? Because his mind is not liberated.

“If a bhikṣu dwells in mindfulness contemplating the body as body, and his mind becomes free of desire, his mind becomes liberated, and he ends the outflows, I say that he is a great man. Why? Because his mind is liberated. If he dwells in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, and, having dwelt in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, his mind is free of greed and desire, his mind becomes liberated, and he ends the outflows, I say that he is a great man. Why? Because his mind is liberated. This, bhikṣu, is what is called a great man and not a great man.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage at his feet, and departed.

〔615 · Knowing for Themselves the Rising and Falling, Before and After〕（0172a26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Ānanda, in the early morning, put on his robe, took his bowl, and entered the city of Śrāvastī for alms, and on the way he reflected: “I shall now first go to the bhikṣuṇīs’ convent.” He then went to the bhikṣuṇīs’ convent. The bhikṣuṇīs, seeing the venerable Ānanda coming from afar, quickly spread out a seat and invited him to sit. Then the bhikṣuṇīs paid homage at the venerable Ānanda’s feet, withdrew and sat to one side, and said to the venerable Ānanda: “We bhikṣuṇīs cultivate the four foundations of mindfulness, dwell with the mind bound in place, and know for ourselves the rising and falling, before and after.” The venerable Ānanda said to the bhikṣuṇīs: “Excellent! Excellent! Sisters! You should train just as you say. Whoever cultivates the four foundations of mindfulness and dwells with the mind well fastened should thus know the rising and falling, before and after.” Then the venerable Ānanda taught the Dharma in various ways to the bhikṣuṇīs; having taught the Dharma in various ways, he rose from his seat and left.

Then the venerable Ānanda, returning from alms in the city of Śrāvastī, put away his robe and bowl, washed his feet, went to where the World-Honored One was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and reported in full to the World-Honored One what the bhikṣuṇīs had said. The Buddha said to Ānanda: “Excellent! Excellent! One should thus train in the four foundations of mindfulness, dwell with the mind well fastened, and know the rising and falling, before and after. Why? When the mind seeks outwardly, one then restrains it and makes it seek within one’s own mind; the scattered mind and the unliberated mind are both known as they really are. If a bhikṣu dwells in mindfulness contemplating the body as body, and, having dwelt in mindfulness contemplating the body as body, if his body sinks into drowsiness and the dharmas of his mind grow slack, that bhikṣu should arouse pure faith and take a pure sign; having aroused a mind of pure faith and recollected the pure sign, his mind becomes glad; being glad, joy arises; his mind being joyful, his body becomes tranquil; his body being tranquil, he experiences bodily happiness; having experienced bodily happiness, his mind becomes concentrated. His mind being concentrated, the noble disciple should train thus: In this matter I draw back the mind that is scattered outwardly and let it rest; I do not give rise to thought or to the examination already present; without initial or sustained thought, I dwell happily in equanimity and mindfulness; dwelling happily, I know as it really is. The mindfulness of feelings, mind, and dharmas is taught likewise.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.

〔616 · Take the Sign of Your Own Mind〕（0172b23）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: “Take the sign of your own mind and do not let it scatter outward. Why? If that bhikṣu is foolish, undiscerning, and unskillful, and does not take the sign of his own mind but takes outer signs, he will afterwards decline and raise obstacles for himself. It is like a cook who is foolish and undiscerning, who does not skillfully blend the various flavors to serve his master—sour, salty, vinegary, and bland—not to his master’s liking; who cannot well grasp the blending of the many flavors—sour, salty, vinegary, and bland—that his master relishes; who cannot attend upon his master at his side, see to what he needs, heed what he wants, and well grasp his mind, but blends the many flavors as he himself pleases and offers them to his master. If they are not to his master’s liking, his master is displeased; because he is displeased, the cook does not receive rank or reward, nor is he held dear. The foolish bhikṣu is likewise: undiscerning and unskillful, he dwells contemplating the body as body, but cannot cut off the upper defilements, cannot gather in his own mind, and does not attain inner stillness of mind; he does not attain excellent and subtle right mindfulness and clear comprehension, nor the four higher states of mind, dwelling at ease in this very life, and the safe nirvāṇa not attained before. This is called a bhikṣu who is foolish, undiscerning, and unskillful, who cannot well gather in the sign of his inner mind but takes outer signs, and raises obstacles for himself.

“If there is a bhikṣu who is clever and wise, gifted in eloquence, and skillful in means, who takes his inner mind and only then takes outer signs, he will never afterwards decline and raise obstacles for himself. It is like a cook who is clever and wise, intelligent and well-spoken, who skillfully serves his master, can blend the many flavors—sour, salty, vinegary, and bland—well grasps the signs of what his master relishes and blends the many flavors to suit his mind, heeds the flavors his master wants, and serves them again and again; his master being pleased, the cook is sure to receive rank and stipend and to be held twice as dear. Thus, as the clever and wise cook well grasps his master’s mind, so the bhikṣu likewise dwells in mindfulness contemplating the body as body, cuts off the upper defilements, well gathers in his own mind, is still within, with right mindfulness and clear comprehension, attains the four higher states of mind and dwelling at ease in this very life, and attains the safe nirvāṇa not attained before. This is called a bhikṣu who is clever and wise, gifted in eloquence, and skillful in means, who takes the sign of the inner mind and holds outer signs in check, and never declines and raises obstacles for himself; with regard to the contemplation of feelings, mind, and dharmas it is likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔617 · There Was a Bird Named Luopo〕（0172c24）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: “In a past age there was a bird named Luopo, which was seized by a hawk and carried up into the sky, and in the sky it cried out: ‘I was not watchful, and suddenly I have met this calamity. Because I left the domain of my parents and roamed elsewhere, I have met this calamity. How is it that today I am held fast by another and am not free!’ The hawk said to Luopo: ‘In what place do you have a domain of your own where you could be free?’ Luopo answered: ‘Among the ridges of the ploughed fields I have a domain of my own, enough to escape every calamity; that is the domain of my parents.’

“The hawk grew arrogant toward Luopo and said: ‘If I let you go back to the ridges of the field, can you get away?’ So Luopo escaped from the hawk’s claws, went back under a great clod among the ridges of the field, settled in its hiding place, and then stood on the clod, wanting to fight the hawk.

“The hawk flew into a great rage: it is only a small bird, and it dares to fight me! Its anger at its height, it flew in swiftly and dived straight down; then Luopo slipped under the clod, and the hawk, with the force of its dive, struck its breast against the hard clod, its body shattered, and it died on the spot.

“Then the bird Luopo, hidden deep under the clod, raised its head and spoke a verse:

　　‘The hawk swooped down with all its strength; Luopo relied on its own domain;

　　the hawk, riding the force of its fierce anger, brought on disaster and shattered itself.

　　I am fully accomplished and penetrating, relying on my own domain;

　　having subdued my enemy, my mind rejoices; I look on myself and delight in my own strength.

　　Even if you had, fierce and dull, the strength of a hundred thousand dragons and elephants,

　　it would not equal my wisdom, by a sixteenth part.

　　See how my wisdom excels: it has destroyed the grey hawk.’

“Thus, bhikṣus! Like that hawk, which in its folly left the domain of its own parents and roamed elsewhere, bringing such disaster on itself, so you bhikṣus should be: you should guard well the place where your own domain lies, and keep away from another place, another’s domain; thus you should train.

“Bhikṣus! Another place, another’s domain, is the domain of the five sense pleasures: the eye sees agreeable, acceptable, pleasing, lovely forms, and the mind of desire is attached; the ear cognizes sounds, the nose odors, the tongue flavors, the body tangibles—agreeable, acceptable, pleasing, lovely tangibles—and the mind of desire is attached. This is called a bhikṣu’s another place, another’s domain. Bhikṣus! One’s own place, the domain of one’s parents, is the four foundations of mindfulness. Which four? Namely, the foundation of mindfulness contemplating the body as body, and the foundations of mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas. Therefore, bhikṣus! Roam in the place where you yourselves go, the domain of your parents, and keep away from another place, another’s domain; thus you should train.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔618 · One Attains the Four Fruits〕（0173a29）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: “By cultivating the four foundations of mindfulness much, one attains the four fruits, four kinds of blessing. Which four? Namely, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔619 · The Acrobat on the Bamboo Pole〕（0173b05）Thus have I heard. At one time the Buddha was wandering among the people of Kośala and was in the Śiṃśapā Grove north of the village of Sijiatuo. At that time the World-Honored One said to the bhikṣus: “In a past age there was an acrobat on the bamboo pole who raised a tall pole on his shoulders and said to his pupils: You, up on the pole, guard me from above, and I too will guard you; guarding one another in turn, we shall travel and perform and gain much wealth. Then the acrobat’s pupils said to the acrobat: It is not as you say; each of us should simply look after himself; so we shall travel and perform and gain much wealth, and come down safely without mishap. The acrobat answered: It is as you say: each looks after himself; yet the principle is also as I say: when one guards oneself, one is guarding others; when others guard themselves, they too are guarding oneself. Keeping close to one’s own mind, cultivating, guarding it, and realizing—this is called guarding oneself and guarding others. How does guarding others guard oneself? Not frightening others, not opposing others, not harming others, pitying them with a mind of loving-kindness—this is called guarding others and guarding oneself. Therefore, bhikṣus! You should train thus. One who guards himself cultivates the four foundations of mindfulness; one who guards others also cultivates the four foundations of mindfulness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔620 · In the Great Snow Mountains〕（0173b20）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “In the Great Snow Mountains, in the steep places of cold and ice, there are not even monkeys, let alone people. Or there is another mountain where monkeys dwell but no people. Or there is another mountain where people and animals dwell together, and on the paths the monkeys travel the hunter smears birdlime on the grass; the clever monkeys keep well away from it, but the foolish monkeys cannot keep away, touch it lightly with a hand, and the hand sticks fast; then they use both hands, trying to free themselves, and both hands stick fast; they try to free themselves with their feet, and the feet stick fast; they bite at the grass, and the mouth sticks fast. With all five places stuck fast together, they lie curled up on the ground. When the hunter comes, he runs a staff through them and carries them off on his shoulder.

“Bhikṣus, you should know that the foolish monkey leaves its own domain, the dwelling place of its parents, roams in the domain of others, and brings such suffering on itself. Thus, bhikṣus! The foolish ordinary person dwells near a village, in the early morning puts on his robe, takes his bowl, and enters the village for alms, but does not guard his body well and does not guard the sense-doors; when the eye sees forms, attachment arises; in the ear toward sounds, the nose toward odors, the tongue toward flavors, and the body toward tangibles, attachment arises. The foolish bhikṣu, bound in these five places by the inner faculties and the outer objects, follows the will of Māra. Therefore, bhikṣus! You should train thus: dwell relying on the place where you yourselves go, the domain of your parents, and do not follow another place, another’s domain. What is a bhikṣu’s own place where he goes, the domain of his parents? It is the four foundations of mindfulness: dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔621 · How Should These Young Bhikṣus Be Instructed〕（0173c12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Ānanda, together with many bhikṣus, went to where the World-Honored One was, bowed their heads at his feet, withdrew and sat to one side. The venerable Ānanda said to the Buddha: “World-Honored One! How should these young bhikṣus be instructed? How should the Dharma be taught to them?” The Buddha said to Ānanda: “These young bhikṣus should be taught to cultivate the four foundations of mindfulness. Which four? Namely, dwelling in mindfulness contemplating the body as body, ardent and resourceful, practicing heedfully, with right knowledge and right mindfulness, the mind stilled and concentrated, up to knowing the body; dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, ardent and resourceful, practicing heedfully, with right mindfulness and right knowledge, the mind stilled, up to knowing dharmas. Why? If a bhikṣu dwells at the stage of training, has not yet advanced further, and aspires to the safe nirvāṇa, at that time he dwells in mindfulness contemplating the body as body, ardent and resourceful, practicing heedfully, with right mindfulness and right knowledge, the mind stilled; he dwells in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, ardent and resourceful, practicing heedfully, with right mindfulness and right knowledge, the mind stilled, up to attaining detachment from dharmas. If an arhat whose outflows are ended, who has done what was to be done, has laid down the heavy burdens, has cut off the bonds of existence, and is well liberated by right knowledge, at that time he too cultivates dwelling in mindfulness contemplating the body as body, ardent and resourceful, practicing heedfully, with right mindfulness and right knowledge, the mind stilled; dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, up to attaining detachment from dharmas.” Then the venerable Ānanda rejoiced and rejoiced in accord, paid homage, and departed.

〔622 · Diligently Gather the Mind and Abide, with Right Mindfulness and Right Knowledge〕（0174a02）Thus have I heard. At one time the Buddha was wandering among the people of Vṛji and came to stay in Vaiśālī, in the Mango Grove. At that time the woman Āmrapālī heard that the World-Honored One, wandering among the people of Vṛji, had come to stay in the Mango Grove; she adorned herself, rode out of the city of Vaiśālī in a carriage, and went to where the World-Honored One was, to pay him reverence and make offerings. Arriving at the gate of the Mango Grove, she got down from the carriage and went forward on foot, and from afar she saw the World-Honored One surrounded by a great assembly, teaching the Dharma. The World-Honored One, seeing Āmrapālī coming from afar, said to the bhikṣus: “You bhikṣus, diligently gather the mind and abide, with right mindfulness and right knowledge. Now Āmrapālī is coming; therefore I admonish you. How does a bhikṣu diligently gather the mind and abide? If a bhikṣu, with regard to evil and unwholesome dharmas already arisen, is to abandon them, he arouses desire and effort and gathers the mind with vigor; evil and unwholesome dharmas not yet arisen, he keeps from arising; wholesome dharmas not yet arisen, he causes to arise; wholesome dharmas already arisen, he makes them abide without being forgotten, cultivates them, increases them, and brings them to fullness, arousing desire and effort and gathering the mind diligently: this is called a bhikṣu diligently gathering the mind and abiding.

“What is called a bhikṣu’s right knowledge? If a bhikṣu, in his deportment going and coming, constantly follows right knowledge—looking back, looking at, gazing ahead, bending, stretching, bowing, looking up, holding robe and bowl, walking, standing, sitting, lying down, sleeping, waking, speaking, being silent—in all of these he abides following right knowledge: this is right knowledge.

“What is right mindfulness? If a bhikṣu dwells in mindfulness contemplating the inner body as body, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world; thus he dwells in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world: this is called a bhikṣu’s right mindfulness. Therefore diligently gather your minds, with right knowledge and right mindfulness; now Āmrapālī is coming; therefore I admonish you.”

Then Āmrapālī came to where the World-Honored One was, bowed her head at his feet, and withdrew and stood to one side. Then the World-Honored One taught the Dharma in various ways to Āmrapālī; he instructed, taught, illumined, and gladdened her; having instructed, taught, illumined, and gladdened her, he remained silent. Then Āmrapālī arranged her robes, paid homage to the Buddha, joined her palms, and said to the Buddha: “May the World-Honored One, together with the great assembly, accept my invitation tomorrow and come to receive the midday meal.” Then the World-Honored One accepted the invitation by remaining silent. Āmrapālī, knowing that the World-Honored One had accepted the invitation by remaining silent, bowed her head at his feet and returned to her own home; she prepared various foods and drinks and arranged the seats, and in the early morning sent a messenger to announce to the Buddha: “It is time.” Then the World-Honored One, together with the great assembly, went to Āmrapālī’s dwelling and took his seat. Then Āmrapālī with her own hands served the various foods and drinks. When the meal was over and the rinsing of mouths and washing of bowls were done, Āmrapālī took a small seat and sat before the Buddha to hear the Buddha teach the Dharma. Then the World-Honored One spoke a verse of rejoicing for Āmrapālī:

　　“The giver is loved by others, and many people follow him;

　　his fame grows higher day by day, heard near and far;

　　among the great assembly he is ever gentle and refined, free of stinginess, without fear.

　　Therefore the wise give, cutting off stinginess, forever without remainder.

　　He rises to the Heaven of the Thirty-three, and through the long night receives happiness;

　　all his life he ever cultivates merit, and takes his pleasure in the Nandana Grove;

　　a hundred kinds of heavenly music, the five sense pleasures delight his mind.

　　Here in the human world he hears the Dharma the Buddha teaches;

　　becoming a disciple of the Well-Gone One, he delights to be born there by spontaneous birth.”

Then the World-Honored One taught the Dharma in various ways to Āmrapālī; he instructed, taught, illumined, and gladdened her; having instructed, taught, illumined, and gladdened her, he rose from his seat and left.

〔623 · Holding a Bowl Full of Oil〕（0174b15）Thus have I heard. At one time the Buddha was staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. At that time the World-Honored One said to the bhikṣus: “What the world calls a beauty, the beauty of the world—can she make many people gather to watch?” The bhikṣus said to the Buddha: “Yes, World-Honored One!” The Buddha said to the bhikṣus: “If the beauty of the world, the beauty of the world, can also perform various songs, dances, and music, will she make a still greater crowd gather to watch?” The bhikṣus said to the Buddha: “Yes, World-Honored One!”

The Buddha said to the bhikṣus: “Suppose there is the beauty of the world, the beauty of the world, performing various songs, dances, and music, playing and laughing in one place, and a great crowd gathered like clouds in one place; and suppose there is a man, not foolish and not deluded, who delights in happiness and turns from suffering, loves life and fears death, and someone says to him: Man, you must carry a bowl full of oil past the place where the beauty of the world is and through the great crowd; a man able to kill will follow you with a drawn sword, and if you spill one drop of oil, he will cut off your life. What do you think, bhikṣus? Could that man carrying the bowl of oil, not minding the bowl of oil and not minding the killer, look at the dancing girls and the great crowd?” The bhikṣus said to the Buddha: “No, World-Honored One! Why? World-Honored One! That man, seeing for himself the man with the drawn sword behind him, constantly thinks: If I spill one drop of oil, that man with the drawn sword will cut off my head. He simply makes his mind single, fastens his mindfulness on the bowl of oil, and walks slowly past the beauty of the world and through the great crowd, not daring to look left or right.”

“Thus, bhikṣus! If there is an ascetic or brāhmaṇa who holds his body upright and respects himself, makes his mind and mindfulness single, does not heed sounds and sights, well gathers in all the dharmas of the mind, and dwells in the foundation of mindfulness of the body, he is my disciple, one who follows my teaching. How does a bhikṣu hold his body upright and respect himself, make his mind and mindfulness single, not heed sounds and sights, gather in all the dharmas of the mind, and dwell in the foundation of mindfulness of the body? Thus, bhikṣus! He is mindful, contemplating the body as body, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world; dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas is likewise. This is called a bhikṣu holding his body upright and respecting himself, making his mind and mindfulness single, not heeding sounds and sights, well gathering in the dharmas of the mind, and dwelling in the four foundations of mindfulness.” Then the World-Honored One straightway spoke a verse:

　　“With the mind single and mindfulness right, guarding the bowl of oil,

　　guarding one’s own mind, one goes to the quarter never reached before;

　　most hard to pass beyond, excellent, subtle, and fine:

　　this is what the Buddhas teach, the sharp sword of the words of instruction.

　　One should make one’s mind single, guard it with concentrated effort;

　　it is not those ordinary people, who act heedlessly,

　　who can enter such a teaching of heedfulness as this.”

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

〔624 · You Should First Purify Your Initial Undertaking〕（0174c21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Uttiya 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: “Excellent, World-Honored One! Please teach me the Dharma; having heard the Dharma, I will dwell alone in a quiet place, reflect with concentrated effort, and dwell heedful, reflecting: The reason a son of good family shaves off his hair and beard and with right faith leaves home for the homeless life to train in the path…” As taught at length above, up to: “‘no further existence.’”

The Buddha said to Uttiya: “So it is, so it is, just as you say. But if, with regard to the Dharma I teach, one cannot make my mind glad, the work he does will not be accomplished; though he follows behind me, he gains no benefit but instead raises obstacles.” Uttiya said to the Buddha: “What the World-Honored One teaches, I can make the World-Honored One’s mind glad, my own work accomplished, and no obstacles arise. May the World-Honored One teach me the Dharma; I will dwell alone in a quiet place, reflect with concentrated effort, and dwell heedful…” As taught at length above, up to: “no further existence.” Thus he asked a second and a third time.

Then the World-Honored One said to Uttiya: “You should first purify your initial undertaking, and then cultivate pure conduct.” Uttiya said to the Buddha: “How shall I now purify my initial undertaking and cultivate pure conduct?” The Buddha said to Uttiya: “You should first purify your precepts, straighten your view, and be complete in the three kinds of action, and then cultivate the four foundations of mindfulness. Which four? Dwell in mindfulness contemplating the inner body as body, with concentrated effort and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world. Thus dwell in mindfulness contemplating the outer body and the inner and outer body as body, and dwell in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas…” This too is taught at length thus. Then Uttiya, having heard what the Buddha said, rejoiced and rejoiced in accord, rose from his seat, and left.

Then Uttiya, having received the Buddha’s instruction, dwelt alone in a quiet place, reflected with concentrated effort, and dwelt heedful, reflecting: “The reason a son of good family shaves off his hair and beard, puts on the kāṣāya robe, and with right faith leaves home for the homeless life to train in the path, up to no further existence.”

As Uttiya asked, so what the other bhikṣus asked is also as taught above.

〔625 · Passing Beyond the Māras〕（0175a17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu named Bāhiya came to where the Buddha was, bowed his head at his feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! Excellent, World-Honored One! Please teach me the Dharma…” As taught at length in the preceding Uttiya sūtra. The difference is: “Thus, bhikṣu Bāhiya! With the initial undertaking purified, one who dwells in mindfulness contemplating the body as body passes beyond the Māras; one who dwells in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas passes beyond the Māras.” Then the bhikṣu Bāhiya, having heard the Buddha’s teaching and admonition, rejoiced and rejoiced in accord, paid homage, and departed. He dwelt alone in a quiet place, reflected with concentrated effort, and dwelt heedful, up to no further existence.

〔626 · The Second Discourse Is as Above〕（0175a26）The second discourse is also as taught above. The difference is: “Thus, bhikṣus! One passes beyond birth and death.”

〔627 · Dwelling at the Stage of Training〕（0175a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha went to where the Buddha was, bowed his head at his feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! If a bhikṣu dwells at the stage of training, has not yet advanced to attain the safe nirvāṇa, and seeks it with effort, how should this noble disciple cultivate and cultivate much in the right Dharma and Discipline so as to end the outflows, up to knowing for himself that there is no further existence?” The Buddha said to Aniruddha: “If a noble disciple dwells at the stage of training, has not yet advanced to attain the safe nirvāṇa, and seeks it with effort, at that time he should dwell in mindfulness contemplating the inner body as body, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world. Thus he should dwell in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world. Thus, having cultivated much, the noble disciple ends the outflows, up to knowing for himself that there is no further existence.” Then the venerable Aniruddha, having heard what the Buddha said, rejoiced and rejoiced in accord, paid homage, and departed.

〔628 · Teaching the Noble Precepts to the Bhikṣus〕（0175b12）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Udāyin and the venerable Ānanda were also staying at Pāṭaliputra, in the Cock Grove Monastery. Then the venerable Udāyin went to where the venerable Ānanda was staying, and after they had exchanged greetings and courtesies, withdrew and sat to one side, and said to the venerable Ānanda: “The Tathāgata, the Worthy One, the Perfectly Awakened One, through what he knows and sees, teaches the noble precepts to the bhikṣus, so that they are unbroken, undeficient, unpicked, unparted, not clung to as mere observance, well perfected, well upheld, praised by the wise and not disdained by them. Why does the Tathāgata, the Worthy One, the Perfectly Awakened One, through what he sees, teach the noble precepts to the bhikṣus, so that they are unbroken, undeficient, up to praised by the wise and not disdained by them?” The venerable Ānanda said to Udāyin: “It is for the sake of cultivating the four foundations of mindfulness. Which four? Namely, dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” Then these two worthy men, having discussed together, each returned to his own place.

〔629 · Attaining Non-Regression〕（0175b24）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Ānanda and the venerable Bhadra were also staying there. Then the venerable Bhadra asked the venerable Ānanda: “Is there one dharma which, cultivated and cultivated much, brings non-regression?” The venerable Ānanda said to the venerable Bhadra: “There is one dharma which, cultivated and cultivated much, brings the practitioner non-regression: namely, the four foundations of mindfulness. Which four? Dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” Then these two worthy men, having discussed together, each returned to his own place.

〔630 · Making Unpurified Beings Pure〕（0175c03）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Ānanda and the venerable Bhadra were also staying there. Then the venerable Bhadra asked the venerable Ānanda: “Is there one dharma which, cultivated and cultivated much, can make impure beings pure and give them more lustre?” The venerable Ānanda said to the venerable Bhadra: “There is one dharma which, cultivated and cultivated much, can make impure beings pure and give them more lustre: namely, the four foundations of mindfulness. Dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” Then these two worthy men, having discussed together, each returned to his own place.

〔631 · Bringing Beings Who Have Not Crossed to the Far Shore Across〕（0175c11）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Ānanda and the venerable Bhadra were also staying there. Then the venerable Bhadra asked the venerable Ānanda: “Is there one dharma which, cultivated and cultivated much, can bring beings who have not crossed to the far shore across to the far shore?” The venerable Ānanda said to the venerable Bhadra: “There is one dharma which, cultivated and cultivated much, can bring beings who have not crossed to the far shore across to the far shore: namely, the four foundations of mindfulness. Which four? Namely, dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” Then these two worthy men, having discussed together, each returned to his own place.

〔632 · Attaining Arhatship〕（0175c19）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Ānanda and the venerable Bhadra were also staying there. The venerable Bhadra asked the venerable Ānanda: “Is there one dharma which, cultivated and cultivated much, brings arhatship?” The venerable Ānanda said to the venerable Bhadra: “There is one dharma which, cultivated and cultivated much, can bring arhatship: namely, the four foundations of mindfulness. Which four? Namely, dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” Then these two worthy men, having discussed together, each returned to his own place.

〔633 · All Dharmas Are the Four Foundations of Mindfulness〕（0175c26）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the World-Honored One said to the bhikṣus: “What are called all dharmas—all dharmas are the four foundations of mindfulness; this is called the right teaching. Which four? Namely, dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔634 · Called the Noble Deliverance〕（0176a02）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu cultivates and much cultivates the four foundations of mindfulness, this is called the noble deliverance. Which four? Namely, dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with deliverance, so likewise rightly ending suffering, reaching the utter end of suffering, attaining great fruit, attaining great blessing, attaining the deathless Dharma, the utmost of the deathless, and realizing the deathless Dharma are also as taught at length above.

〔635 · Making Unpurified Beings Pure and Giving the Purified More Lustre〕（0176a10）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu cultivates and much cultivates the four foundations of mindfulness, he makes unpurified beings pure and gives purified beings more lustre. Which four? Namely, dwelling in mindfulness contemplating the body as body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with making beings pure, so likewise bringing those who have not crossed to the far shore across, attaining arhatship, attaining pratyekabuddhahood, and attaining unsurpassed, right and perfect awakening are also as taught above.

〔636 · I Shall Teach You the Cultivation of the Four Foundations of Mindfulness〕（0176a19）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the World-Honored One said to the bhikṣus: “I shall teach you the cultivation of the four foundations of mindfulness. How are the four foundations of mindfulness cultivated? Bhikṣus! When the Tathāgata, the Worthy One, the Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, World-Honored One, appears in the world and expounds the right Dharma—good in its beginning words, good in its middle words, good in its final words, good in meaning, good in flavor, purely full and pure, revealing pure conduct—if a son of good family or a daughter of good family hears the Dharma from the Buddha and gains pure faith, and so trains, seeing the danger of the pleasures of household life and its entanglement, the bonds of the defilements, and delights to dwell in empty and quiet places, going forth to train in the path, not delighting in household life, dwelling in homelessness, wishing to be wholly pure, for as long as life lasts, purely full and pure, to cultivate bright-white pure conduct, thinking: I should shave off my hair and beard, put on the kāṣāya robe, and with right faith leave home for the homeless life to train in the path—having reflected thus, he gives up his wealth and his kin, shaves off his hair and beard, puts on the kāṣāya robe, and with right faith leaves home for the homeless life to train in the path; he makes the conduct of his body upright, guards against the four faults of speech, with right livelihood pure, cultivates the precepts of the noble ones, guards the sense-doors, and guards the mind with right mindfulness. When the eye sees a form, he does not take up its sign; if he dwelt without restraint over the eye faculty, worldly greed and sorrow and evil, unwholesome dharmas would constantly flow into the mind, but now he arouses right restraint over the eye; arousing right restraint over the ear, nose, tongue, body, and mind is likewise.

“Accomplished in the precepts and discipline of the noble ones, he well gathers in the sense-doors; going and coming, turning about, looking, bending and stretching, sitting, lying down, sleeping, waking, speaking, being silent, he abides in knowledge, in right knowledge. Accomplished in such noble precepts, guarding the sense-doors, with right knowledge and right mindfulness, still and secluded, in an empty place, at the foot of a tree, or in a quiet room, he sits alone, holds his body upright, and with right mindfulness dwells with the mind bound in place. He abandons worldly greed and sorrow, is free of sensual desire, and is purified of sensual desire; he abandons worldly ill will, sloth and torpor, restlessness and remorse, and the hindrance of doubt, is free of ill will, sloth and torpor, restlessness and remorse, and the hindrance of doubt, and is purified of ill will, sloth and torpor, restlessness and remorse, and the hindrance of doubt. Having abandoned the five hindrances—those five hindrances that afflict the mind, weaken the power of wisdom, belong to the class of obstructions, and do not lead to nirvāṇa—therefore he dwells in mindfulness contemplating the inner body as body, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world; thus, with regard to the outer body and the inner and outer body, and dwelling in mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, it is taught likewise. This is called a bhikṣu’s cultivation of the four foundations of mindfulness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔637 · With the Training Precepts Thus Accomplished〕（0176b20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should cultivate the four foundations of mindfulness…” As taught at length above. The difference is, up to: “Having thus gone forth, he dwells in a quiet place, takes up the restraint of the prātimokṣa, is complete in conduct and resort, sees great danger in the slightest fault, takes up and holds the training precepts, abstains from killing, abandons killing, takes no delight in killing living beings, up to all the courses of action, as taught before; his robe and bowl go with him, like the two wings of a bird. With the training precepts thus accomplished, he cultivates the four foundations of mindfulness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔638 · Be an Island unto Yourself, Your Own Refuge〕（0176b28）Thus have I heard. At one time the Buddha was at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra was staying in Magadha, in the village of Naluo, and attained nirvāṇa through illness, with the novice Cunda attending on him and making offerings. Then the venerable Śāriputra attained nirvāṇa through illness. Then the novice Cunda, having made offerings to the venerable Śāriputra, took up the remaining relics, carried the robe and bowl, came to Rājagṛha, put away the robe and bowl, washed his feet, and went to where the venerable Ānanda was staying. Having paid homage at the venerable Ānanda’s feet, he withdrew and stood to one side, and said to the venerable Ānanda: “Venerable one, you should know that my preceptor, the venerable Śāriputra, has attained nirvāṇa; I have come bringing his relics and his robe and bowl.”

Then the venerable Ānanda, having heard the words of the novice Cunda, went to where the Buddha was and said to the Buddha: “World-Honored One! Now my whole body seems to have come apart, the four directions have all changed, and my gift of speech for upholding the Dharma is blocked. The novice Cunda came and said to me: The preceptor Śāriputra has attained nirvāṇa; I have come bringing the remaining relics and the robe and bowl.”

The Buddha said: “What do you think, Ānanda? Did that Śāriputra take with him into nirvāṇa the body of precepts he had received? Did he take with him into nirvāṇa the body of concentration, the body of wisdom, the body of liberation, the body of the knowledge and vision of liberation?” Ānanda said to the Buddha: “No, World-Honored One!” The Buddha said to Ānanda: “The dharmas that I myself know and taught on attaining perfect awakening—namely, the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold path—did he take them with him into nirvāṇa?” Ānanda said to the Buddha: “No, World-Honored One! Although he did not take with him into nirvāṇa the body of precepts he had received, up to the dharmas of the path, yet the venerable Śāriputra kept the precepts, was learned, had few wishes and knew contentment, constantly practiced seclusion, was ardent and resourceful, gathered his mindfulness and abode, with the mind single in right attainment; he had swift wisdom, deep and keen wisdom, surpassing wisdom, discerning wisdom, great wisdom, broad wisdom, most profound wisdom, unequalled wisdom; he had accomplished the treasure of wisdom; he could instruct, teach, illumine, and gladden, was skilled in praise, and taught the Dharma for the great assembly. Therefore, World-Honored One, it is for the sake of the Dharma, and for the sake of those who receive the Dharma, that I grieve and suffer.”

The Buddha said to Ānanda: “Do not grieve and suffer. Why? Whether sitting, rising, or acting, how could what is conditioned and subject to breaking up not break up? To wish that it not decay is impossible. I have said before that all the various things one loves, all that is agreeable, are dharmas of separation and cannot be kept forever. It is like a great tree whose roots, trunk, branches, leaves, flowers, and fruit are flourishing, and its great branches break first; like a great mountain of jewels, its great crags crumble first. Thus, in the Tathāgata’s great assembly and following, that great śrāvaka has entered final nirvāṇa first. If Śāriputra was dwelling in a certain quarter, toward that quarter I had nothing to do; yet that quarter was not empty for me, because Śāriputra was there—as I have said before. You now, Ānanda, as I said before, all the agreeable things one may love are dharmas of parting; therefore do not now grieve so bitterly. Ānanda! You should know that the Tathāgata too will before long pass away. Therefore, Ānanda! Be an island unto yourself, your own refuge; be the Dharma as island, the Dharma as refuge; be no other island, no other refuge.”

Ānanda said to the Buddha: “World-Honored One! How is one an island unto oneself, one’s own refuge? How is the Dharma one’s island, the Dharma one’s refuge? How is one no other island, no other refuge?” The Buddha said to Ānanda: “If a bhikṣu, in the foundation of mindfulness contemplating the body as body, is ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world; thus, with regard to the outer body and the inner and outer body, and the foundations of mindfulness contemplating feelings, mind, and dharmas as feelings, mind, and dharmas, it is taught likewise. Ānanda! This is called being an island unto oneself, one’s own refuge; the Dharma as island, the Dharma as refuge; no other island, no other island as refuge.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔639 · I Survey the Assembly and See It Empty〕（0177a15）Thus have I heard. At one time the Buddha was staying in Mathurā, in the Parasol Mango Grove beside the river Bhadra. At that time the venerable Śāriputra and Maudgalyāyana had not long since attained nirvāṇa. Then the World-Honored One, at the poṣadha on the fifteenth day of the month, had a seat spread before the great assembly and sat. Then the World-Honored One, having surveyed the assembly, said to the bhikṣus: “I survey the great assembly and see that it is now empty, because Śāriputra and Mahāmaudgalyāyana have entered final nirvāṇa. Among my śrāvakas only these two were well able to teach the Dharma, to admonish and instruct, perfectly accomplished in eloquence. There are two kinds of wealth: material wealth and the wealth of the Dharma. Material wealth is to be sought from people of the world; the wealth of the Dharma is to be sought from Śāriputra and Mahāmaudgalyāyana; the Tathāgata has already left behind both the giving of wealth and the wealth of the Dharma.

“Do not grieve and suffer because Śāriputra and Maudgalyāyana have attained nirvāṇa. It is like a great tree whose roots, trunk, branches, leaves, flowers, and fruit are flourishing, and its great branches break first; or like a mountain of jewels, its great crags crumble first. Thus, in the Tathāgata’s great assembly, the two great śrāvakas Śāriputra and Maudgalyāyana have entered final nirvāṇa first. Therefore, bhikṣus! Do not give rise to grief and suffering; how could a dharma of arising, a dharma of coming to be, a dharma of being made, a conditioned dharma, a dharma of decay, not be worn away? To wish that it not decay is impossible. I have said before that all that is lovely comes to separation; I too shall before long pass away. Therefore you should know: being an island unto yourself, your own refuge; the Dharma as island, the Dharma as refuge; no other island, no other refuge—this is dwelling in mindfulness contemplating the inner body as body, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world; thus, dwelling in mindfulness contemplating the outer body, the inner and outer body, feelings, mind, and dharmas, ardent and resourceful, with right knowledge and right mindfulness, taming greed and sorrow for the world. This is called being an island unto oneself, one’s own refuge; the Dharma as island, the Dharma as refuge; no other island, no other refuge.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.