雜阿含經 卷第二十八Saṃyukta Āgama · Fascicle 28

“Just as the sign that goes before the sunrise is the first light of the sign of dawn, so too, bhikṣus, the sign that goes before the complete ending of suffering, the final ending of suffering, is right view.” The forty-five discourses of this fascicle teach the eightfold noble path, and from beginning to end they turn on one thing: right view comes first. Before the sun has risen, the sign of dawn is seen first; before suffering is ended, right view arises first. Again and again the disciples ask, “is there a path, is there a track, by cultivating which and cultivating much one cuts off these three feelings?”—what is asked after runs from desire, the deathless, and samādhi to the three fears, the three feelings, and old age, sickness, and death—and the Buddha answers with only one sentence: “namely, the eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”

I. Knowledge Is the Sign Before Right View

Right view is the sign that goes before the path, and knowledge in turn is the sign that goes before right view: “if knowledge arises as the sign that goes before, wholesome dharmas arise. At that time shame and scruple arise with it; when shame and scruple have arisen, they are able to give rise to right view; when right view has arisen, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration arise in sequence.” What is knowledge? “One who knows as it really is, that is right view”; what is ignorance? “Ignorance is not knowing: not knowing wholesome and unwholesome dharmas as they really are.” Right view is not a view that has been chosen; it is knowing as it really is. Wrong view is not a mistaken view; it arises from not knowing. From this the order of the path is settled: knowing comes first, body, speech, and livelihood are made right by knowing, and effort, mindfulness, and concentration are accomplished by that rightness.

II. View Is the Seed of Action

“It is like a bitter fruit planted in the ground and watered in season: it takes in the flavour of earth, the flavour of water, the flavour of fire, and the flavour of wind, and all of it is bitter. Why? Because what was planted was bitter”; sugar cane, rice, and wheat have the same earth, water, fire, and wind, and yet “all their flavour is sweet. Why? Because the seed was sweet.” A person of wrong view’s “bodily action is as his view is, his verbal action is as his view is; whatever he thinks, desires, wishes, and does all follows along with it, and everything he obtains is an unloved fruit”; a person of right view is the reverse. The sign that goes before speaks of its order, the seed speaks of its nature: when the view is right, body, speech, thought, and wish all follow it and are right, and the fruit follows them too; that is why the eight factors have right view at their head.

III. Two Kinds of Right View

“There is right view that is worldly and conventional, with outflows and with clinging, turning toward good destinations; and there is right view that is noble and beyond the world, without outflows and without clinging, completely ending suffering, turning toward the end of suffering.” Worldly right view is “there is giving, there is teaching, there is offering,” up to knowing that there are arhats; right view beyond the world is “the noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, reflection without outflows conjoined with it, selecting among dharmas, discriminating and searching, awareness and keen wisdom, opening awakening and contemplating.” Each of the eight factors is of two kinds, and the explanation beyond the world differs factor by factor: right view, right intention, right mindfulness, and right concentration the explanation beyond the world in each case contains the one sentence “reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, reflection without outflows conjoined with it”; right speech, right action, and right livelihood further speak of being without outflows and unattached toward wrong livelihood, the four faults of speech, and the three evil actions of body, holding firm and not transgressing; right effort speaks of being conjoined with recollection without outflows. Under one name there are two paths: one goes to good destinations, one ends suffering. What makes the eight factors the noble path is not their names but their being conjoined with reflection on the four truths and without outflows.

IV. The Path Arises From Within and Without, and Ends at the Fruits of an Ascetic

The path does not arise of itself. Within, it arises from right reflection; without, it arises from the good friend: “among inner dharmas I see no one dharma that makes evil, unwholesome dharmas not yet arisen not arise and makes evil, unwholesome dharmas already arisen cease, like right reflection”; and the furthest point of the good friend is the Buddha: “the wholly pure and complete fulfilment of the pure conduct is the good friend. Why? Because I am a good friend, there are beings whom I cause to cultivate right view.” The path is named by where it leads: the eight wrong factors are not the far shore, go with the stream, and lead to hell, the animal realm, and the hungry ghosts; the eight right factors are the far shore, go against the stream, and lead to humans, gods, and nirvāṇa, and are “the vehicle of the right Dharma and discipline, the vehicle of the gods, the vehicle of Brahmā, the great vehicle, which is able to subdue the army of afflictions.” Its end is the matter of the ascetic: “what is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What is an ascetic? One who is accomplished in this dharma is called an ascetic”; the goal of an ascetic is “greed forever ended, hatred and delusion forever ended, all afflictions forever ended,” and the fruits of an ascetic are the four fruits. From the first light of right view to the accomplishment of the four fruits, the order of one fascicle is the order of one path.

Fascicle 28 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their fourth fascicle, continuing on from the three preceding fascicles of the Path; the forty-five discourses of this fascicle teach only the eight factors of the noble path—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. The fascicle holds forty-five discourses, from the seven hundred and forty-eighth discourse to the seven hundred and ninety-sixth, and in two places three discourses are headed together in a single sentence. The first three discourses of the fascicle teach that right view is the sign that goes before the complete ending of suffering, and that ignorance and knowledge are the sign that goes before and the root of unwholesome and wholesome dharmas. Of the discourses that follow: in some, the wrong things and the right things of householders and those gone forth are taught; in some, the bhikṣu Jiamo asks about desire, the bhikṣu Alishizha asks about the deathless, and the venerable Śāriputra asks about the root and requisites of noble right samādhi; in some, the three fears without mother and son spoken of by foolish, unlearned ordinary people and the three fears without mother and son declared by the Buddha are taught, together with the three feelings and the three things not to be delighted in, not to be loved, not to be cherished—old age, sickness, and death—and for all of them the eightfold noble path is the track of the path that cuts them off; in some, one in training and one beyond training, the noble ending of outflows, the heading and the cultivation of the factors of the eightfold noble path, its cultivation in the past and in the future, and right view pure and bright-white, tamed only by the Buddha, are taught; in some, it is taught that the five hindrances are the mass that is purely unwholesome and the eightfold noble path the mass that is wholly pure and complete and wholesome; in some, the venerable Ānanda takes the good friend to be half the pure conduct, and the World-Honored One teaches that the good friend is the pure conduct wholly pure and complete; in some, the venerable Ānanda sees the brāhmaṇa Shengwen riding a white-horse chariot, and the World-Honored One teaches that the vehicle of the right Dharma and discipline, the vehicle of the gods, the brāhmaṇa vehicle, and the great vehicle are the eightfold right path; in some, it is taught that one should leave wrong view and should cultivate right view; in some, the brāhmaṇa Shengwen asks about not the far shore and the far shore; in some, wrong reflection and right reflection among inner dharmas, and bad friends and good friends among outer dharmas, are taught as making evil, unwholesome dharmas and wholesome dharmas arise, cease, decline, and increase; in some, not the Dharma and the Dharma are taught; in some, a certain brāhmaṇa asks the venerable Ānanda why he went forth, and Ānanda answers that it was to cut off greed, hatred, and delusion; in some, the eight factors are explained one by one at length, and it is further taught that each of the eight factors is of two kinds, worldly and conventional, with outflows and with clinging, turning toward good destinations, and noble and beyond the world, without outflows and without clinging, turning toward the end of suffering; in some, it is taught that one who tends toward the wrong goes against the Dharma and one who tends toward the right delights in the Dharma, with the seed of a bitter fruit and the seed of sugar cane, rice, wheat, and grapes as the simile; in some, the brāhmaṇa Shengwen asks about right view; in some, the wrong and the wrong path, the right and the right path, the path to the evil destinations, and the path that goes with the stream and against the stream are taught; and the fascicle ends with the ascetic and the dharma of an ascetic, the goal of an ascetic, and the fruits of an ascetic. The speakers: for the most part, the World-Honored One speaking to the bhikṣus; in the seven hundred and fifty-second discourse the bhikṣu Jiamo asks and the World-Honored One answers; in the seven hundred and fifty-third the bhikṣu Alishizha asks and the World-Honored One answers, closing with the bhikṣus having heard what the Buddha said; in the seven hundred and fifty-fourth the venerable Śāriputra asks and the World-Honored One answers; in the seven hundred and fifty-eighth, fifty-ninth, and sixtieth the bhikṣus ask the Buddha whether there is a path, whether there is a track; in the seven hundred and sixty-eighth the venerable Ānanda, alone, has a thought, and the Buddha tells Ānanda; in the seven hundred and sixty-ninth the venerable Ānanda speaks to the Buddha and the Buddha tells Ānanda, and after the verse no closing words are recorded; in the seven hundred and seventy-first and the seven hundred and eighty-ninth the brāhmaṇa Shengwen asks the Buddha, and they close with the brāhmaṇa rejoicing and glad along with it, rising from his seat, and departing; in the seven hundred and eighty-third a certain brāhmaṇa asks and the venerable Ānanda answers, the whole discourse has no word of the Buddha, and it closes with the brāhmaṇa rising from his seat and departing when the venerable Ānanda had spoken this Dharma; in the seven hundred and eighty-eighth “When the Buddha had spoken this discourse” is recorded twice within the one discourse. The fascicle has five verses: in the seven hundred and fifty-first, fifty-second, sixty-ninth, and seventy-first discourses, spoken by the World-Honored One; and at the end of the seven hundred and eighty-eighth, spoken following on from the appended sentence; the plain rendering translates the verses line by line in verse form; there is no summary verse. For the dialogues of question and answer, the similes, and the long discourses, the segments within a discourse follow the rounds of question and answer, the simile and its application, and the enumerations. Where the base text abbreviates—in the form “… as said above. The difference is,” and at the places with “up to,” “is also taught likewise,” “as said above,” and “the rest as said above”—the plain rendering abbreviates as the base text words it, and does not fill in on its behalf; the appended sentences at the ends of the seven hundred and sixty-first, sixty-sixth, eighty-first, eighty-second, eighty-third, eighty-eighth, eighty-ninth, and ninety-third discourses are the words of the compilers, and the plain rendering translates them as they stand. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.

〔0 · Title〕（0198b02）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 28.” 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. This fascicle does not bear a separate recitation title, continuing on from the three preceding fascicles of the Path. The fascicle holds forty-five discourses, from the seven hundred and forty-eighth to the seven hundred and ninety-sixth, of which the seven hundred and fifty-fifth to fifty-seventh and the seven hundred and seventy-second to seventy-fourth are each headed together in a single sentence; it has five verses, in the seven hundred and fifty-first, fifty-second, sixty-ninth, seventy-first, and eighty-eighth discourses; after the seven hundred and ninety-sixth discourse it closes with “Saṃyukta Āgama, Fascicle 28.”

〔748 · The Sign Before the Sunrise〕（0198b05）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: “Just as the sign that goes before the sunrise is the first light of the sign of dawn, so too, bhikṣus, the sign that goes before the complete ending of suffering, the final ending of suffering, is right view. That right view is able to give rise to right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Because the attainment of right concentration arises, the noble disciple’s mind is rightly liberated from greed, hatred, and delusion; thus the mind is well liberated. The noble disciple attains right knowledge and vision: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔749 · Ignorance as the Sign That Goes Before〕（0198b14）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 ignorance is the sign that goes before, then evil, unwholesome dharmas arise. At that time there arise with it shamelessness and lack of scruple; when shamelessness and lack of scruple have arisen, wrong view arises with them; when wrong view has arisen, it is able to give rise to wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. If knowledge arises as the sign that goes before, wholesome dharmas arise. At that time shame and scruple arise with it; when shame and scruple have arisen, they are able to give rise to right view; when right view has arisen, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration arise in sequence. When right concentration has arisen, the noble disciple attains right liberation from greed, hatred, and delusion. Thus, when the noble disciple has attained right liberation, he attains right knowledge and vision: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔750 · Ignorance as the Root〕（0198b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Bhikṣus! All evil, unwholesome dharmas—bhikṣus—have ignorance as their root; from ignorance they gather, from ignorance they are born, from ignorance they arise. Why? Ignorance is not knowing: not knowing wholesome and unwholesome dharmas as they really are; not knowing as they really are the blameworthy and the blameless, low dharmas and high dharmas, the defiled and the undefiled, the discerned and the undiscerned, the dependently arisen and the not dependently arisen. Because of not knowing as it really is, wrong view arises; when wrong view has arisen, it is able to give rise to wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.

“If wholesome dharmas arise, all have knowledge as their root; from knowledge they gather, from knowledge they are born, from knowledge they arise. Knowledge is knowing wholesome and unwholesome dharmas as they really are, and knowing all as they really are the blameworthy and the blameless, what is to be drawn near to and what is not, inferior dharmas and superior dharmas, the stained and the pure white, the discerned and the undiscerned, the dependently arisen and the not dependently arisen; one who knows as it really is, that is right view. Right view is able to give rise to right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. When right concentration has arisen, the noble disciple attains right liberation from greed, hatred, and delusion; when liberated from greed, hatred, and delusion, that noble disciple attains right knowledge and vision: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔751 · Wrong Things, Right Things〕（0198c14）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: “Whether a householder or one gone forth, if he gives rise to wrong things, I do not speak of him. Why? A householder or one gone forth who gives rise to wrong things does not delight in the right Dharma. What are wrong things? Wrong view, up to wrong concentration. Whether a householder or one gone forth, if he gives rise to right things, I praise him. Why? One who gives rise to right things delights in the right Dharma and is good in the right Dharma. What are right things? Right view, up to right concentration.” At that time the World-Honored One spoke in verse:

　　“A householder or one gone forth, who gives rise to wrong things,

　　he in the end does not delight in the unsurpassed right Dharma;

　　a householder or one gone forth, who gives rise to right things,

　　his mind constantly delights in the unsurpassed right Dharma.”

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

〔752 · What Is Called Desire〕（0198c27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the bhikṣu Jiamo came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! What is called desire—what is desire?” The Buddha said to Jiamo: “Desire is the five strands of sensual pleasure. What are the five? Forms cognized by the eye that are lovely, pleasing, desirable, and nourish sensual delight; so too what is touched by the consciousness of ear, nose, tongue, and body, lovely, pleasing, desirable, and nourishing sensual delight—this is called desire. Yet these are not desire; the craving and clinging to them, that is called desire.” At that time the World-Honored One spoke in verse:

　　“The world’s varied five colours, these are not sensual desire;

　　the thought of craving and desire, that is a man’s desire.

　　The many forms remain in the world; the practitioner cuts off the desire in the mind.”

The bhikṣu Jiamo said to the Buddha: “World-Honored One! Is there a path, is there a track, that is able to cut off this craving and desire?” The Buddha said to the bhikṣu: “There is the eightfold right path, which is able to cut off craving and desire: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” When the Buddha had spoken this discourse, the bhikṣu Jiamo, having heard what the Buddha said, rejoiced and practiced accordingly.

〔753 · The Deathless〕（0199a13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time there was a bhikṣu named Alishizha, who came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! What is called the deathless—what is called the deathless?” The Buddha said to Alishizha: “The deathless is said as the name of an element; yet it is for one whose outflows are ended that I now speak this name.”

The bhikṣu Alishizha said to the Buddha: “World-Honored One! Is there a path, is there a track, by cultivating which and cultivating much one is able to attain the dharma of the deathless?” The Buddha said to the bhikṣu: “There is: the so-called factors of the eightfold noble path—namely right view up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔754 · The Root and Requisites of Noble Right Samādhi〕（0199a22）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 Śāriputra came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! There is what is called the root and requisites of noble right samādhi. What is the root and requisites of noble right samādhi?” The Buddha said to Śāriputra: “The seven factors of the right path serve as noble right samādhi, serve as the root, serve as the requisites. What are the seven? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness. Śāriputra! Having taken these seven path factors as the foundation, one attains oneness of mind; this is called the root and requisites of noble right samādhi.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔755–757 · As in the Three Discourses Above〕（0199b03）As in the three discourses above. So too the three discourses in which the Buddha asks the bhikṣus are taught in the same way.

〔758 · Fears Without Mother and Son, Fears With Mother and Son〕（0199b05）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: “Fears without mother and son, fears with mother and son—so foolish, unlearned ordinary people say, yet they are not able to know fears without mother and son and fears with mother and son.

“Bhikṣus! There are three fears without mother and son that foolish, unlearned ordinary people speak of. What are the three? Bhikṣus! At times war and turmoil rise and ravage the country; people are carried along with the flow and scattered, the son loses his mother and the mother loses her son; this is called the first fear without mother and son that foolish, unlearned ordinary people speak of.

“Again, bhikṣus! At times a great fire suddenly breaks out and burns towns and villages; the people run, and mother and son lose one another; this is called the second fear without mother and son that foolish, unlearned ordinary people speak of.

“Again, bhikṣus! At times great rains fall in the mountains, floods pour out and sweep away villages; the people run, and mother and son lose one another; this is called the third fear without mother and son that foolish, unlearned ordinary people speak of.

“Yet these fears are in truth fears with mother and son, and foolish, unlearned ordinary people call them fears without mother and son. At times war and turmoil rise and ravage the country; people are carried along with the flow and scattered, mother and son lose one another, and at times mother and son see one another again there; this is called the first fear with mother and son, which foolish, unlearned ordinary people call a fear without mother and son.

“Again, a great fire suddenly breaks out and burns towns and villages; the people run, and mother and son lose one another, and at times they see one another again; this is called the second fear with mother and son, which foolish, unlearned ordinary people call a fear without mother and son.

“Again, great rains fall in the mountains, floods pour out and sweep away villages; these people run, and mother and son lose one another, and at times before long they see one another; this is called the third fear with mother and son, which foolish, unlearned ordinary people call a fear without mother and son.

“Bhikṣus! There are three fears without mother and son which I have declared from my own awakening to perfect awakening. What are the three? Bhikṣus! When the son grows old, no mother can say: ‘Son! Do not grow old; I shall take your place.’ When the mother grows old, no son can say either: ‘Mother! Let you not grow old; I shall grow old in your place.’ This is called the first fear without mother and son, which I have declared from my own awakening to perfect awakening.

“Again, bhikṣus! At times the son falls sick, and the mother cannot say: ‘Son! Let you not be sick; I shall take your place.’ When the mother falls sick, the son cannot say either: ‘Mother! Do not be sick; I shall take your place, Mother.’ This is called the second fear without mother and son, which I have declared from my own awakening to perfect awakening.

“Again, when the son is about to die, no mother can say: ‘Son! Let you not die; I now take your place.’ When the mother is about to die, no son can say: ‘Mother! Let you not die; I shall take your place, Mother.’ This is called the third fear without mother and son, which I have declared from my own awakening to perfect awakening.”

The bhikṣus said to the Buddha: “Is there a path, is there a track, by cultivating which and cultivating much one is able to cut off the former three fears with mother and son and cut off the latter three fears without mother and son?” The Buddha said to the bhikṣus: “There is a path, there is a track, that is able to cut off those fears. What is the path? What is the track, by cultivating which and cultivating much one is able to cut off the former three fears with mother and son and cut off the latter three fears without mother and son? The factors of the eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔759 · The Three Feelings〕（0199c17）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 three feelings, impermanent, conditioned, born of the mind’s conditions. What are the three? Pleasant feeling, painful feeling, feeling that is neither painful nor pleasant.” The bhikṣus said to the Buddha: “World-Honored One! Is there a path, is there a track, by cultivating which and cultivating much one is able to cut off these three feelings?” The Buddha said to the bhikṣus: “There is a path, there is a track, by cultivating which and cultivating much one is able to cut off these three feelings. What is the path, what is the track, by cultivating which and cultivating much one is able to cut off these three feelings?” The Buddha said to the bhikṣus: “The eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔760 · Three Things Not to Be Delighted In, Not to Be Loved, Not to Be Cherished〕（0199c27）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 three things in the world not to be delighted in, not to be loved, not to be cherished. What are the three? Old age, sickness, and death. These three things are not to be delighted in, not to be loved, not to be cherished. If in the world there were not these three things not to be delighted in, not to be loved, not to be cherished, there would be no Tathāgata, Worthy One, Perfectly Awakened One appearing in the world, and the world would not know that there is the Tathāgata’s teaching of the Dharma, his admonition and instruction. Because the world has these three things not to be delighted in, not to be loved, not to be cherished, the Tathāgata, Worthy One, Perfectly Awakened One appears in the world, and the world knows that there is the Tathāgata’s teaching of the Dharma, his admonition and instruction.” The bhikṣus said to the Buddha: “Is there a path, is there a track, that is able to cut off these three things not to be delighted in, not to be loved, not to be cherished?” The Buddha said to the bhikṣus: “There is a path, there is a track, by cultivating which and cultivating much one is able to cut off these three things not to be delighted in, not to be loved, not to be cherished. What is the path? What is the track? By cultivating which and cultivating much is one able to cut off these three things not to be delighted in, not to be loved, not to be cherished? The eightfold noble path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔761 · In Training and Beyond Training〕（0200a14）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 one in training and one beyond training. Listen closely and attend well. What is one in training? One in training is accomplished in right view, and accomplished in right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration of one in training; this is called one in training. What is one beyond training? One beyond training is accomplished in right view, and accomplished in right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration of one beyond training; this is called one beyond training.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As for one in training and one beyond training, so too the right person and the great person are taught in the same way.

〔762 · The Noble Ending of Outflows〕（0200a23）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 noble ending of outflows. What is the noble ending of outflows? Accomplished in the right view of one beyond training, up to accomplished in the right concentration of one beyond training; this is called the noble ending of outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔763 · The Factors of the Eightfold Noble Path〕（0200a28）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 factors of the eightfold noble path. What are the eight? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔764 · Cultivating the Eightfold Noble Path〕（0200b04）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 cultivating the eightfold noble path. Listen closely and reflect well. What is cultivating the eightfold noble path? That bhikṣu cultivates right view, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; he cultivates right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called cultivating the eightfold noble path.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔765 · Having Cultivated the Eightfold Noble Path in the Past〕（0200b11）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 how a bhikṣu has cultivated the eightfold noble path in the past and will cultivate the eightfold noble path in the future.” What follows, up to … . The bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔766 · Right View Pure and Bright-White〕（0200b15）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’s right view is pure and bright-white, without faults, free of afflictions, it does not arise when it has not arisen, except by the Buddha’s taming; up to right concentration is taught in the same way. If right view is pure and bright-white, without faults, free of afflictions, it is able to arise when it has not arisen; up to right concentration is taught in the same way.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As for “except by what the Buddha teaches,” so too “except by what the Well-Gone One teaches” is taught as above.

〔767 · The Unwholesome Mass, the Wholesome Mass〕（0200b23）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: “To say that the unwholesome mass is the five hindrances is right speech. Why? Because the mass that is purely unwholesome is the five hindrances. What are the five? The hindrance of sensual desire, and the hindrances of ill will, sleepiness and torpor, restlessness and remorse, and doubt. To say that the mass of wholesome dharmas is the eightfold noble path is called right speech. Why? Because the mass that is wholly pure and complete and wholesome is the eightfold noble path. What are the eight? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔768 · Half the Pure Conduct〕（0200c03）Thus have I heard. At one time the Buddha was staying in Rājagṛha, at the Shangu Monastery. At that time the venerable Ānanda, alone in a quiet place, thought thus: “Half the pure conduct is good friends, good companions, good followers.” What follows, up to. The Buddha said to Ānanda: “The wholly pure and complete fulfilment of the pure conduct is the good friend. Why? Because I am a good friend, there are beings whom I cause to cultivate right view, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment, up to cultivating right concentration, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.

〔769 · The Brāhmaṇa Vehicle〕（0200c11）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 robes, took his bowl, and entered the city of Śrāvastī for alms. At that time there was the brāhmaṇa Shengwen, riding a white-horse chariot, with many young men attending him on either side: white horses, white chariot, white reins, white whip, on his head a white hat and white parasol, in his hand a white fly-whisk, wearing white garments and white ornaments, his body anointed with white scents, and all his attendants in white; he went out of the city of Śrāvastī, going to the grove to teach recitation. The people, seeing him, all said: “A fine vehicle! A fine vehicle! This is the brāhmaṇa vehicle.”

At that time the venerable Ānanda saw that the brāhmaṇa’s retinue and requisites were all white; having seen it, he entered the city for alms. Returning to the monastery, he put away robe and bowl, washed his feet, went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! Today in the early morning I put on my robes, took my bowl, and entered the city of Śrāvastī for alms, and I saw the brāhmaṇa Shengwen riding a white-horse chariot, his retinue and requisites all white, and the people crying out: ‘A fine vehicle! A fine vehicle! This is the brāhmaṇa vehicle.’ How is it, World-Honored One? In the right Dharma and discipline, is this the vehicle of worldly people, or is it the brāhmaṇa vehicle?”

The Buddha said to Ānanda: “It is the vehicle of worldly people, not the brāhmaṇa vehicle of my Dharma and discipline. Ānanda! The vehicle of my right Dharma and discipline, the vehicle of the gods, the brāhmaṇa vehicle, the great vehicle, which is able to subdue the army of afflictions—listen closely and reflect well, and I shall teach it for you. Ānanda! What is the vehicle of the right Dharma and discipline, the vehicle of the gods, the brāhmaṇa vehicle, the great vehicle, which is able to subdue the army of afflictions? The eightfold right path—right view up to right concentration. Ānanda! This is called the vehicle of the right Dharma and discipline, the vehicle of the gods, the vehicle of Brahmā, the great vehicle, which is able to subdue the army of afflictions.” At that time the World-Honored One spoke in verse:

　　“Faith and precepts are the Dharma yoke, shame and scruple the long reins,

　　right mindfulness guards it well and serves as the good driver;

　　relinquishment and samādhi are the shaft, wisdom and energy the wheels,

　　non-attachment and patience the armour, and it runs at ease in accordance with the Dharma;

　　going straight on without turning back, going forever to the sorrowless place,

　　the wise man mounts the war chariot and crushes the enemy of unknowing.”

〔770 · One Should Leave Wrong View〕（0201a09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One should leave wrong view, one should cut off wrong view. If wrong view could not be cut off, I would never say that one should leave and cut off wrong view. Because wrong view can be cut off, I say that a bhikṣu should leave wrong view. If he does not leave wrong view, wrong view will bring about what is meaningless, unprofitable, and painful; therefore I say that one should leave wrong view. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration are taught in the same way.

“Bhikṣus! Having left wrong view, one should cultivate right view. If right view could not be cultivated and attained, I would never say to cultivate right view. Because right view can be cultivated and attained, I say that a bhikṣu should cultivate right view. If he does not cultivate right view, it will bring about what is meaningless, unprofitable, and painful; because not cultivating right view brings about what is meaningless, unprofitable, and painful, I say that one should cultivate right view, for meaning and for profit, always attaining ease and happiness. Therefore, bhikṣus, one should cultivate right view. So too right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration are taught in the same way.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔771 · Not the Far Shore and the Far Shore〕（0201a25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the brāhmaṇa Shengwen came to where the Buddha was, and he and the World-Honored One exchanged greetings and courtesies face to face; having exchanged greetings and courtesies, he withdrew, sat to one side, and said to the Buddha: “Gautama! There is what is called not the far shore and the far shore. Gautama! What is not the far shore? What is the far shore?” The Buddha said to the brāhmaṇa: “Wrong view is not the far shore; right view is the far shore. Wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration are not the far shore. Right view is the far shore; right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration are the far shore.” At that time the World-Honored One spoke in verse:

　　“Rare are the people who are able to cross to the far shore;

　　all the world wanders about on this shore.

　　Those who in this right Dharma and discipline are able to follow it well,

　　they are able to cross to the far side of the shore of birth and death, so hard to cross.”

At that time the brāhmaṇa Shengwen, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, and departed.

〔772–774 · As a Certain Bhikṣu Asked〕（0201b11）So too, when a certain bhikṣu asks the venerable Ānanda, asks the Buddha, and asks the bhikṣus, these three discourses are taught as above.

〔775 · Among Inner Dharmas · Evil, Unwholesome Dharmas〕（0201b13）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: “Among inner dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, and those already arisen arise again and increase and expand, as what is called wrong reflection. Bhikṣus! Wrong reflection is able to make wrong view not yet arisen arise, and that already arisen arise again and increase and expand. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration are taught in the same way.

“Bhikṣus! Among inner dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen not arise, and make evil, unwholesome dharmas already arisen cease, as what is called right reflection. Bhikṣus! Right reflection is able to make wrong view not yet arisen not arise, and make that already arisen cease; as for wrong view, so too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration are taught in the same way.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔776 · Among Inner Dharmas · Wholesome Dharmas〕（0201b25）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: “Among inner dharmas I do not see one dharma that is able to make wholesome dharmas not yet arisen not arise, and make wholesome dharmas already arisen decline, as what is called wrong reflection. Bhikṣus! Wrong reflection is able to make right view not yet arisen not arise, and make right view already arisen decline. So too right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen it makes not arise, and those already arisen it makes decline.

“Bhikṣus! Among inner dharmas I do not see one dharma that is able to make wholesome dharmas not yet arisen arise, and make wholesome dharmas already arisen arise again and increase and expand, as what is called right reflection. Bhikṣus! Right reflection is able to make right view not yet arisen arise, and make right view already arisen arise again and increase and expand. So too right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen it makes arise, and those already arisen arise again and increase and expand.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔777 · Among Inner Dharmas · Evil, Unwholesome Dharmas and Wholesome Dharmas〕（0201c09）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: “Among inner dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, make evil, unwholesome dharmas already arisen arise again and increase and expand, make wholesome dharmas not yet arisen not arise, and make those already arisen decline, namely wrong reflection. Bhikṣus! Wrong reflection is able to make wrong view not yet arisen arise, make that already arisen arise again and increase and expand, make right view not yet arisen not arise, and make that already arisen decline. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen it makes arise, and those already arisen arise again and increase and expand; right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen do not arise, and those already arisen decline.

“Bhikṣus! I, among inner dharmas, do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen not arise, make evil, unwholesome dharmas already arisen cease, make wholesome dharmas not yet arisen arise, and make wholesome dharmas already arisen arise again and increase and expand, as what is called right reflection. Bhikṣus! Right reflection is able to make wrong view not yet arisen not arise, make wrong view already arisen cease, make right view not yet arisen arise, and make right view already arisen arise again and increase and expand. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen it makes not arise, and those already arisen cease; right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen it makes arise, and those already arisen arise again and increase and expand.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔778 · Among Outer Dharmas · Evil, Unwholesome Dharmas〕（0201c29）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: “Among outer dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, and make evil, unwholesome dharmas already arisen arise again and increase and expand, as what are called bad friends, bad companions, bad followers. Bhikṣus! Bad friends, bad companions, bad followers are able to make wrong view not yet arisen arise, and make wrong view already arisen arise again and increase and expand. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen they make arise, and those already arisen arise again and increase and expand.

“Bhikṣus! Among outer dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen not arise, and make evil, unwholesome dharmas already arisen cease, as what are called good friends, good companions, good followers. Bhikṣus! Good friends, good companions, good followers are able to make wrong view not yet arisen not arise, and make wrong view already arisen cease; wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen do not arise, and those already arisen cease.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔779 · Among Outer Dharmas · Wholesome Dharmas〕（0202a14）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: “Among outer dharmas I do not see one dharma that is able to make wholesome dharmas not yet arisen arise, and make wholesome dharmas already arisen arise again and increase and expand, as what are called good friends, good companions, good followers. Bhikṣus! Good friends, good companions, good followers are able to make right view not yet arisen arise, and make right view already arisen arise again and increase and expand. So too right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen they make arise, and those already arisen arise again and increase and expand.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔780 · Among Outer Dharmas · Evil, Unwholesome Dharmas and Wholesome Dharmas〕（0202a23）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: “Among outer dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, make evil, unwholesome dharmas already arisen arise again and increase and expand, make wholesome dharmas not yet arisen not arise, and make wholesome dharmas already arisen cease, as what are called bad friends, bad companions, bad followers. Bhikṣus! Bad friends, bad companions, bad followers are able to make wrong view not yet arisen arise, and make wrong view already arisen arise again and increase and expand; make right view not yet arisen not arise, and make right view already arisen decline. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen they make arise, and those already arisen arise again and increase and expand; right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen they make not arise, and those already arisen decline.

“Bhikṣus! Among outer dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, make evil, unwholesome dharmas already arisen cease, make wholesome dharmas not yet arisen arise, and make wholesome dharmas already arisen arise again and increase and expand, as what are called good friends, good companions, good followers. Bhikṣus! Good friends, good companions, good followers are able to make wrong view not yet arisen not arise, make wrong view already arisen cease, make right view not yet arisen arise, and make right view already arisen arise again and increase and expand. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen they make not arise, and those already arisen cease; right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen they make arise, and those already arisen arise again and increase and expand.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔781 · Among Inner Dharmas · Wrong View, Right View〕（0202b15）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: “Among inner dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, make those already arisen arise again and increase and expand, make wholesome dharmas not yet arisen not arise, and make those already arisen decline, as what is called wrong reflection. Bhikṣus! Wrong reflection is able to make wrong view not yet arisen arise, make wrong view already arisen arise again and increase and expand, make right view not yet arisen not arise, and make right view already arisen decline.

“Bhikṣus! Among inner dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen not arise, make evil, unwholesome dharmas already arisen cease, make wholesome dharmas not yet arisen arise, and make wholesome dharmas already arisen arise again and increase and expand, as what is called right reflection. Bhikṣus! Right reflection is able to make wrong view not yet arisen not arise, make that already arisen cease, make right view not yet arisen arise, and make that already arisen arise again and increase and expand.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As for wrong view and right view, so too wrong intention and right intention, wrong speech and right speech, wrong action and right action, wrong livelihood and right livelihood, wrong effort and right effort, wrong mindfulness and right mindfulness, wrong concentration and right concentration: seven discourses are taught as above. As for the eight discourses on inner dharmas, so too the eight discourses on outer dharmas are taught in the same way.

〔782 · Not the Dharma, the Dharma〕（0202c03）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 not the Dharma, and there is the Dharma. Listen closely and reflect well, and I shall teach it for you. What is not the Dharma, and what is the Dharma? Wrong view is not the Dharma, right view is the Dharma, up to wrong concentration is not the Dharma and right concentration is the Dharma.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As for not the Dharma and the Dharma, so too not the discipline and the right discipline, not noble and noble, unwholesome dharmas and wholesome dharmas, dharmas not to be practised and dharmas to be practised, dharmas not well done and dharmas well done, black dharmas and white dharmas, the meaningless and the right meaning, inferior dharmas and superior dharmas, blameworthy dharmas and blameless dharmas, dharmas to be discarded and dharmas not to be discarded: each is a discourse taught as above.

〔783 · For the Sake of Cutting Off〕（0202c12）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Ānanda was also staying there. A certain brāhmaṇa came to where the venerable Ānanda was, and he and the venerable Ānanda exchanged greetings and courtesies; having exchanged greetings and courtesies, he withdrew, sat to one side, and said to the venerable Ānanda: “I wish to ask something; will you have leisure to explain it for me?” Ānanda answered: “Ask as you wish; what I know I shall answer.”

The brāhmaṇa asked: “Venerable Ānanda! Why have you gone forth under the ascetic Gautama to practise the pure conduct?” Ānanda answered: “Brāhmaṇa! For the sake of cutting off.” He asked again: “Cutting off what?” He answered: “Cutting off greed, cutting off hatred and delusion.” He asked again: “Ānanda! Is there a path, is there a track, that is able to cut off greed, hatred, and delusion?” Ānanda answered: “There is: the eightfold noble path, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”

The brāhmaṇa said: “Ānanda! An excellent path! An excellent track! Cultivating it and cultivating it much, one is able to cut off these—greed, hatred, and delusion.” When the venerable Ānanda had spoken this Dharma, that brāhmaṇa, having heard what he said, rejoiced and was glad along with it, rose from his seat, and departed.

Just as for cutting off greed, hatred, and delusion, so too for taming greed, hatred, and delusion, and attaining nirvāṇa, and disenchantment, and not tending toward nirvāṇa, and the goal of an ascetic, and the goal of a brāhmaṇa, and liberation, and the cutting off of suffering, and the final ending of suffering, and the complete ending of suffering: each is a discourse taught as above.

〔784 · There Is the Wrong, There Is the Right〕（0203a01）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 the wrong, there is the right. Listen closely and reflect well, and I shall teach it for you. What is the wrong? Wrong view, up to wrong concentration. What is the right? Right view, up to right concentration.

“What is right view? It is to say that there is giving, there is teaching, there is offering, there is good conduct and bad conduct, there are the results of good and bad conduct, there is this world and there is the other world, there are father and mother, there are beings who are born, there are arhats who have gone well and tended well, who in this world and the other world know and realize for themselves and dwell accomplished: ‘My birth is ended, the pure conduct established, what was to be done is done; I know for myself there is no further existence.’

“What is right intention? The intention of renunciation, the intention without ill will, the intention of non-harming. What is right speech? Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle speech. What is right action? Abstaining from killing, stealing, and sexual misconduct. What is right livelihood? Seeking robes, food, bedding, and medicine in accordance with the Dharma, not against the Dharma. What is right effort? Desire, energy, exertion, going forth, striving, being capable of constant practice without turning back. What is right mindfulness? Mindfulness that follows along, mindfulness that is not false and not empty. What is right concentration? The mind dwelling undisturbed, firm, gathered and held, stilled, in samādhi, in oneness of mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔785 · The Two Kinds, Worldly and Beyond the World〕（0203a19）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, as said in the preceding discourse. The difference is: “What is right view? Right view is of two kinds: there is right view that is worldly and conventional, with outflows and with clinging, turning toward good destinations; and there is right view that is noble and beyond the world, without outflows and without clinging, completely ending suffering, turning toward the end of suffering. What is right view with outflows and with clinging, tending toward good destinations? If he sees that there is giving, there is teaching, up to knowing that in the world there are arhats who receive no further existence, this is called worldly right view, worldly and conventional, with outflows and with clinging, tending toward good destinations. What is right view that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, reflection without outflows conjoined with it, selecting among dharmas, discriminating and searching, awareness and keen wisdom, opening awakening and contemplating; this is called right view that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering.

“What is right intention? Right intention is of two kinds: there is right intention that is worldly and conventional, with outflows and with clinging, tending toward good destinations; and there is right intention that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering. What is right intention belonging to the worldly and conventional, with outflows and with clinging, tending toward good destinations? Right intention as the thought of renunciation, the thought without ill will, the thought of non-harming; this is called right intention worldly and conventional, with outflows and with clinging, tending toward good destinations. What is right intention that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, mental dharmas conjoined with reflection without outflows, discriminating, resolving and understanding of oneself, reckoning and setting the mind; this is called right intention that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering.

“What is right speech? Right speech is of two kinds: there is right speech that is worldly and conventional, with outflows and with clinging, tending toward good destinations; and there is right speech that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering. What is right speech worldly and conventional, with outflows and with clinging, tending toward good destinations? Right speech as abstaining from false speech, divisive speech, harsh speech, and idle speech; this is called right speech worldly and conventional, with outflows and with clinging, tending toward good destinations. What kind of right speech is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, setting aside wrong livelihood, being mindful of the four bad actions of speech and the remaining bad actions of speech, abstaining from them, without outflows, secluded, unattached, guarding firmly, gathering and holding without transgression, not overstepping the season, not crossing the bounds; this is called right speech that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering.

“What is right action? Right action is of two kinds: there is right action that is worldly and conventional, with outflows and with clinging, tending toward good destinations; and there is right action that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering. What is right action worldly and conventional, with outflows and with clinging, turning toward good destinations? Abstaining from killing, stealing, and sexual misconduct; this is called right action worldly and conventional, with outflows and with clinging, turning toward good destinations. What is right action that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, setting aside wrong livelihood, being mindful of the three bad actions of body and the number of the remaining bad actions of body, without outflows, the mind not delighting in or attached to them, guarding firmly, holding without transgression, not overstepping the season, not crossing the bounds; this is called right action that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering.

“What is right livelihood? Right livelihood is of two kinds: there is right livelihood that is worldly and conventional, with outflows and with clinging, turning toward good destinations; and there is right livelihood that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering. What is right livelihood worldly and conventional, with outflows and with clinging, turning toward good destinations? Seeking clothing and food, bedding, and medicine for sickness in accordance with the Dharma, not against the Dharma; this is called right livelihood worldly and conventional, with outflows and with clinging, turning toward good destinations. What is right livelihood that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, being without outflows toward the various wrong livelihoods, not delighting in or attached to them, guarding firmly, holding without transgression, not crossing the season, not overstepping the bounds; this is called right livelihood that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering.

“What is right effort? Right effort is of two kinds: there is right effort that is worldly and conventional, with outflows and with clinging, turning toward good destinations; and there is right effort that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering. What is right effort worldly and conventional, with outflows and with clinging, turning toward good destinations? Desire, energy, exertion rising above, firmly established, capable of exertion in what is undertaken, gathering in the mental dharmas, constant, without rest; this is called right effort worldly and conventional, with outflows and with clinging, turning toward good destinations. What is right effort that is noble and beyond the world, without outflows and not clinging, ending suffering, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, mental dharmas conjoined with recollection without outflows, desire, energy, exertion, vigorous striving, rising above, firmly established, capable of exertion in what is undertaken, gathering in the mental dharmas, constant, without rest; this is called right effort that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering.

“What is right mindfulness? Right mindfulness is of two kinds: that which is worldly and conventional, with outflows and with clinging, turning toward good destinations; and there is right mindfulness that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering. What is right mindfulness worldly and conventional, with outflows and with clinging, turning toward good destinations? Whatever mindfulness, following mindfulness, repeated mindfulness, recollection, not false, not empty; this is called right mindfulness worldly and conventional, with outflows and with clinging, rightly tending toward good destinations. What is right mindfulness that is noble and beyond the world, without outflows and not clinging, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, conjoined with reflection without outflows, whatever mindfulness, following mindfulness, repeated mindfulness, recollection, not false, not empty; this is called right mindfulness that is noble and beyond the world, without outflows and not clinging, turning toward the end of suffering.

“What is right concentration? Right concentration is of two kinds: there is right concentration that is worldly and conventional, with outflows and with clinging, turning toward good destinations; and there is right concentration that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering. What is right concentration worldly and conventional, with outflows and with clinging, turning toward good destinations? Whatever the mind dwelling undisturbed, unmoving, gathered in, stilled, in samādhi, in oneness of mind; this is called right concentration worldly and conventional, with outflows and with clinging, turning toward good destinations. What is right concentration that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, mental dharmas conjoined with reflection without outflows dwelling, undisturbed, unscattered, gathered in, stilled, in samādhi, in oneness of mind; this is called right concentration that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔786 · One Whose Mind Tends Toward the Wrong〕（0204a16）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’s mind tends toward the wrong, he goes against the Dharma and does not delight in the Dharma; if it tends toward the right, his mind delights in the Dharma and does not go against the Dharma. What is the wrong? Wrong view, up to wrong concentration. What is the right? Right view, up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔787 · One Who Tends Toward the Wrong Goes Against the Dharma〕（0204a22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who tends toward the wrong goes against the Dharma and does not delight in the Dharma; one who tends toward the right delights in the Dharma and does not go against the Dharma. How does one who tends toward the wrong go against the Dharma and not delight in the Dharma? A person of wrong view’s bodily action is as his view is, his verbal action is as his view is; whatever he thinks, desires, wishes, and does all follows along with it, and everything he obtains is an unloved fruit, an uncherished, undesired fruit. Why? Because his view is bad, namely wrong view. Wrong view gives rise to wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration; this is how one who tends toward the wrong goes against the Dharma and does not delight in the Dharma.

“How does one who tends toward the right delight in the Dharma and not go against the Dharma? A person of right view: whatever his bodily action, it follows along with his view; whatever his verbal action, whatever he thinks, desires, wishes, and does, all follows along with it, and he obtains a lovely, cherished, desired fruit. Why? Because his view is right, namely right view. Right view is able to give rise to right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration; this is called one who tends toward the right delighting in the Dharma and not going against the Dharma.” When the Buddha had spoken this sūtra, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔788 · The Seed of the Bitter Fruit and of the Sugar Cane〕（0204b09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One who tends toward the wrong goes against the Dharma and does not delight in the Dharma; one who tends toward the right delights in the Dharma and does not go against the Dharma.

“How does one who tends toward the wrong go against the Dharma and not delight in the Dharma? If it is a person of wrong view, his bodily action is as his view is, his verbal action is as his view is; whatever he thinks, desires, wishes, and does all follows along with it, and everything he obtains is an unloved fruit, an uncherished, undesired fruit. Why? A bad view is wrong view. Wrong view gives rise to wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. It is like a bitter fruit planted in the ground and watered in season: it takes in the flavour of earth, the flavour of water, the flavour of fire, and the flavour of wind, and all of it is bitter. Why? Because what was planted was bitter. So too a person of wrong view: his bodily action is as his view is, his verbal action is as his view is; whatever he thinks, desires, wishes, and does all follows along with it, and everything he obtains is an unloved, uncherished, undesired fruit. Why? A bad view is wrong view. Wrong view is able to give rise to wrong intention, up to wrong concentration; this is called one who tends toward the wrong going against the Dharma and not delighting in the Dharma.

“How does one who tends toward the right delight in the Dharma and not go against the Dharma? If it is a person of right view, his bodily action is as his view is, his verbal action is as his view is; whatever he thinks, desires, and does all follows along with it, and everything he obtains is a lovely, cherished, desired fruit. Why? A good view is right view. Right view is able to give rise to right intention, up to right concentration. It is like sugar cane, rice, wheat, and grapes planted in the ground and watered in season: they take in the flavour of earth, the flavour of water, the flavour of fire, and the flavour of wind, and all their flavour is sweet. Why? Because the seed was sweet. So too a person of right view: his bodily action is as his view is, his verbal action is as his view is; whatever he thinks, desires, wishes, and does all follows along with it, and everything he obtains is a lovely, cherished, desired fruit. Why? A good view is right view. Right view is able to give rise to right intention, up to right concentration; this is called one who tends toward the right delighting in the Dharma and not going against the Dharma.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

The worldly and beyond the world are taught in the same way; as in the three discourses above, in each the verse is also spoken:

　　“One should not draw near to base dharmas, one should not practise negligence,

　　one should not cultivate wrong view, increasing in the world;

　　suppose there is one in the world in whom right view increases:

　　though he be born a hundred thousand times, in the end he does not fall into the evil destinations.”

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

〔789 · What Is Called Right View〕（0204c14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the brāhmaṇa Shengwen came to where the Buddha was, bowed his head at the Buddha’s feet, and, having exchanged greetings and courtesies with the World-Honored One face to face, withdrew, sat to one side, and said to the Buddha: “Gautama! What is called right view—what is right view?” The Buddha said to the brāhmaṇa: “Right view is of two kinds: there is right view that is worldly and conventional, with outflows and with clinging, turning toward good destinations; and there is right view that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering. What is right view worldly and conventional, with outflows and with clinging, turning toward good destinations? Right view that there is giving, there is teaching, there is offering, up to knowing for oneself that one receives no further existence. Brāhmaṇa! This is called right view worldly and conventional, with outflows and with clinging, tending toward good destinations.

“Brāhmaṇa! What is right view that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering? The noble disciple’s reflecting on suffering as suffering, reflecting on its arising, its cessation, and the path as the path, reflection without outflows conjoined with it, selecting among dharmas, discriminating and seeking awakening, skilful and keen wisdom contemplating; this is called right view that is noble and beyond the world, without outflows and not clinging, completely ending suffering, turning toward the end of suffering.” When the Buddha had spoken this discourse, the brāhmaṇa Shengwen, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, and departed.

As for right view, so too right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration: each is a discourse taught as above.

〔790 · The Wrong and the Wrong Path〕（0205a03）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 the wrong and the wrong path, there is the right and the right path. Listen closely and reflect well, and I shall teach it for you. What is the wrong? Hell, the animal realm, and the hungry ghosts. What is the wrong path? Wrong view, up to wrong concentration. What is the right? Humans, gods, and nirvāṇa. What is the right path? Right view, up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔791 · Killing, Stealing, Sexual Misconduct〕（0205a10）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 the wrong, there is the wrong path; there is the right, there is the right path. Listen closely and reflect well, and I shall teach it for you. What is the wrong? Hell, the animal realm, and the hungry ghosts. What is the wrong path? Killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, hatred, and wrong view. What is the right? Humans, gods, and nirvāṇa. What is the right path? Not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking idly, without greed, without hatred, and right view.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔792 · The Path to the Evil Destinations〕（0205a19）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, as said in the preceding discourse. The difference is: “What is the path to the evil destinations? Killing one’s father, killing one’s mother, killing an arhat, splitting the saṃgha, and shedding the Buddha’s blood with an evil mind …” The rest as said above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔793 · The Path With the Stream, the Path Against the Stream〕（0205a24）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 the path that goes with the stream, there is the path that goes against the stream. Listen closely and reflect well, and I shall teach it for you. What is the path that goes with the stream? Wrong view, up to wrong concentration. What is the path that goes against the stream? Right view, up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As for with the stream and against the stream, so too the path of decline and the path of excellence, the lower path and the higher path, and the three discourses on the track of the path, are taught as above.

〔794 · An Ascetic and the Dharma of an Ascetic〕（0205b03）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 an ascetic and the dharma of an ascetic. Listen closely and reflect well, and I shall teach it for you. What is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What is an ascetic? One who is accomplished in this dharma is called an ascetic.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔795 · The Dharma of an Ascetic, the Goal of an Ascetic〕（0205b09）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 the dharma of an ascetic and the goal of an ascetic. What is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What is the goal of an ascetic? Greed forever ended, hatred and delusion forever ended, all afflictions forever ended; this is called the goal of an ascetic.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔796 · The Dharma of an Ascetic and the Fruits of an Ascetic〕（0205b15）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 the dharma of an ascetic and the fruits of an ascetic. Listen closely and reflect well, and I shall teach it for you. What is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What are the fruits of an ascetic? 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.