雜阿含經 卷第二十一Saṃyukta Āgama · Fascicle 21

“I have come because I know the Dharma; sir, you should know this.” The seventeen discourses of this fascicle are the last fascicle of what is spoken by the disciples: the first seven are spoken by Ānanda, and the last ten center on the householder, who speaks his own seeing. The World-Honored One does not speak one word himself, and yet not one word spoken by the disciples is other than what the World-Honored One has spoken. The substance of what is spoken by the disciples lies in knowing the Dharma.

I. Relying and Cutting Off

Relying on desire one cuts off craving; relying on food one cuts off food; relying on conceit one cuts off conceit; relying on craving one cuts off craving. The instrument that cuts off is the very dharma that is cut off: when desire relies on seclusion and on cessation and tends toward relinquishment, craving is exhausted and desire ceases—“this is the limit; it is not without limit.” Only sexual desire has nothing to rely on; it is only cut. The four kinds of purity all go “what is not yet full he makes full; what is already full he takes up accordingly,” and so are called pure cutting off.

II. Having Something as Root

The views “all have the view of the body as their root”; the merits “all have heedfulness as their root”; faculty and object do not bind each other, “desire and craving are the bond.” Where the root lies and where the bond lies is pointed out in one sentence; the elders are silent, and the junior and the householder say it.

III. One Meaning, Various Flavors

The four samādhis of the mind are four with regard to their objects and one with regard to freedom from greed, hatred, and delusion: “there are dharmas of various meanings, various phrases, and various flavors, and there are dharmas of one meaning and various flavors.” The householder first asks, “did the World-Honored One speak this verse?” and then explains; the explanation comes from himself, and the meaning returns to the teacher.

IV. What Need to Believe

The Nirgrantha says faith comes before knowledge; the householder answers with his own dwelling in the second dhyāna: “having such knowledge, what need is there to believe in the World-Honored One?” The five doors of the purity of seeing all return to “having faith in the true Dharma,” and what faith accomplishes is knowledge. The part spoken by the disciples begins with “there is a path, there is a way” and ends with “I have come because I know the Dharma”: what is spoken is the same as the World-Honored One’s, and comes from one’s own knowing.

Fascicle 21 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses Spoken by the Disciples, and this fascicle is the fourth fascicle of the Connected Discourses Spoken by the Disciples. The fascicle holds seventeen discourses, from the five hundred and fifty-ninth discourse to the five hundred and seventy-fifth, all of them spoken by the Buddha’s disciples, and they fall into two groups. The first seven discourses (559 to 565) are spoken by the venerable Ānanda: he answers the bhikṣu Jiamo that one with perception does not perceive even dharmas that are present, how much more one without perception, and that the samādhi of the mind without perception is the fruit of knowledge, the merit of knowledge; he tells the bhikṣus that for those who declare of themselves there are four paths by which to inquire; he answers a brāhmaṇa that relying on desire, craving is cut off, and with the four bases of spiritual power says that when craving is exhausted desire comes to rest, and that this has a limit; he questions the householder Ghoṣila in return, and lets him answer for himself on the one who teaches the Dharma in the world, the one rightly directed, and the one rightly arrived; he answers Fearless the Licchavi, teaching the three kinds of leaving the burning, the pure path of transcendence; for a bhikṣuṇī who had given rise to a mind defiled by attachment he teaches that this body is nourished by four kinds of things, that relying on food one cuts off food, relying on conceit one cuts off conceit, relying on craving one cuts off craving, and the bhikṣuṇī attains the pure Dharma-eye and confesses her fault; for the youths of Potou village he teaches the four kinds of purity, of precepts, of mind, of seeing, and of liberation. The last ten discourses (566 to 575) all center on the lay disciple, the householder Zhiduoluo: the householder explains a verse of the World-Honored One for Naqiedaduo; he answers that the four samādhis of the mind have various meanings and have one meaning; he asks the bhikṣu Qiemo about the three activities and the attainment of cessation; the elders are silent, and the junior Lixidaduo answers on the various elements, and answers too that all the views of the world have the view of the body as their root; the junior Mohejia displays supernormal power and says that all have heedfulness as their root; the householder answers the elders that the bond between the eye and forms lies in desire and craving; the householder, by what he himself has realized, converts the Ājīvika outsider, who goes forth and attains arhatship; the householder refutes Nirgrantha Jñātiputra with the teaching on faith and knowledge; in the last discourse the householder, in sickness, does not wish to become a wheel-turning king, speaks a verse and dies, is born in the Heaven of the Unburning, and, become a god, returns to the Mango Grove and speaks a verse.

〔0 · Title〕（0146b21）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 21.” 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 belongs to the Connected Discourses Spoken by the Disciples and is the fourth fascicle of the Connected Discourses Spoken by the Disciples; the Connected Discourses Spoken by the Disciples begin at Fascicle 18, and their division name follows the recitation title marked at the head of Fascicle 18, “the Recitation Spoken by the Disciples, Part Four.” The fascicle holds seventeen discourses, from the five hundred and fifty-ninth to the five hundred and seventy-fifth; it has seven verses, two of the same wording in the five hundred and sixty-sixth discourse, two in the five hundred and sixty-eighth, one a question and one an answer, and three in the five hundred and seventy-fifth; this fascicle has no abbreviated discourse. After the five hundred and seventy-fifth discourse it closes with “Saṃyukta Āgama, Fascicle 21.”

〔559 · One with Perception Also Does Not Perceive〕（0146b24）Thus have I heard. At one time the Buddha was staying in the land of Pāṭaliputra, and the venerable Ānanda and the venerable Jiamo were also at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Jiamo came to where the venerable Ānanda was; having greeted each other and exchanged courtesies, he sat to one side and said to the venerable Ānanda: “Wonderful, venerable Ānanda! There is the eye and there are forms, there is the ear and there are sounds, there is the nose and there are odors, there is the tongue and there are tastes, there is the body and there are tangibles, there is the mind and there are mental objects; and yet there is a bhikṣu who, though these dharmas are present, is able not to perceive them. How is this? Venerable Ānanda! Does that bhikṣu not perceive them while having perception, or does he not perceive them because he is without perception?” The venerable Ānanda said to the bhikṣu Jiamo: “One with perception also does not perceive, how much more one without perception.” Jiamo again asked the venerable Ānanda: “How is it that one has perception and yet, though [dharmas] are present, does not perceive them?” The venerable Ānanda said to the bhikṣu Jiamo: “If a bhikṣu, secluded from desire, secluded from evil and unwholesome things, with initial and sustained thought, with the joy and happiness born of seclusion, dwells having attained the first dhyāna—in this way a bhikṣu with perception does not perceive though the dharmas are present. In this way the second, third, and fourth dhyānas, the sphere of space, the sphere of consciousness, and the sphere of nothingness, he dwells having attained them. In this way a bhikṣu with perception does not perceive though the dharmas are present. How is it that one is without perception and, though the dharmas are present, does not perceive them? In this way a bhikṣu, not attending to any perception, dwells having realized with the body the samādhi of the mind without perception; this is called a bhikṣu without perception who does not perceive though the dharmas are present.” The venerable bhikṣu Jiamo again asked the venerable Ānanda: “If a bhikṣu attains the samādhi of the mind without perception, neither surging nor sinking, liberated and then abiding, abiding and then liberated, what fruit, what merit does the World-Honored One say this is?” The venerable Ānanda said to the bhikṣu Jiamo: “If a bhikṣu attains the samādhi of the mind without perception, neither surging nor sinking, liberated and then abiding, abiding and then liberated, the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” Then the two venerables, having discussed together, rejoiced and rejoiced in accord, and each rose from his seat and left.

〔560 · Calm and Insight Joined and Proceeding Together〕（0146c20）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. At that time the venerable Ānanda addressed the bhikṣus: “If a bhikṣu or bhikṣuṇī declares of themselves before me, I shall comfort and greet them with ‘well done,’ or inquire by the four paths. What are the four paths? If a bhikṣu or bhikṣuṇī, sitting, thus settles the mind, settles it well, settles it in place, tames the mind, makes calm and insight one mind, with even reception, discriminating and measuring the dharmas, and having cultivated it and much cultivated it, is able to cut off the fetters—if a bhikṣu or bhikṣuṇī declares of themselves before me, I thus comfort them with ‘well done,’ or inquire thus; this is called teaching the first path.

“Again, a bhikṣu or bhikṣuṇī sits upright and reflects, selecting among the dharmas, considering: settling the mind, settling it well, settling it in place, taming, making calm and insight one mind, with even reception. Rightly directed thus and dwelling much in it, they are able to leave the fetters. If a bhikṣu or bhikṣuṇī declares of themselves before me, I shall thus comfort them with ‘well done,’ or inquire thus; this is called teaching the second path.

“Again, a bhikṣu or bhikṣuṇī, held by restlessness and agitation, sits with a tamed mind, sits upright, settling the mind, settling it well, settling it in place, taming, making calm and insight one mind, with even reception, transforming. Having been rightly directed thus and dwelt much in it, they cut off the fetters. If a bhikṣu or bhikṣuṇī declares of themselves before me, I thus comfort them with ‘well done,’ or inquire thus; this is called teaching the third path.

“Again, a bhikṣu or bhikṣuṇī joins calm and insight, proceeding together, and rightly directed thus and dwelling much in it, they cut off the fetters. If a bhikṣu or bhikṣuṇī declares of themselves before me, I thus comfort them with ‘well done’ and admonish them, or inquire thus; this is called teaching the fourth path.” Then the bhikṣus, having heard what the venerable Ānanda said, rejoiced and practiced accordingly.

〔561 · Relying on Desire to Cut Off Craving〕（0147a13）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park, and the venerable Ānanda was also staying there. At that time a certain brāhmaṇa came to where the venerable Ānanda was; having greeted each other and exchanged courtesies, he sat to one side and asked the venerable Ānanda: “For what reason do you cultivate the holy life under the ascetic Gautama?” The venerable Ānanda said to the brāhmaṇa: “For the sake of cutting off.” He asked again: “What does the venerable one cut off?” He answered: “I cut off craving.” He asked again: “Venerable Ānanda! Relying on what is craving cut off?” He answered: “Brāhmaṇa! Relying on desire, craving is cut off.” He asked again: “Venerable Ānanda! Is this not without limit?” He answered: “Brāhmaṇa! It is not without limit. Thus it has a limit; it is not without limit.” He asked again: “Venerable Ānanda! How does it have a limit and is not without limit?”

He answered: “Brāhmaṇa! Now I shall question you; answer me as you wish. Brāhmaṇa! What do you think? Did you earlier have the desire to come to the monastery?” The brāhmaṇa answered: “Yes, Ānanda!” “So it is, brāhmaṇa! Having arrived at the monastery, has that desire come to rest?” He answered: “Yes, venerable Ānanda! That energy, means, and deliberation brought me to the monastery.” He asked again: “Having arrived at the monastery, have that energy, means, and deliberation come to rest?” He answered: “Yes, venerable Ānanda!”

Ānanda again said to the brāhmaṇa: “Just so, brāhmaṇa! What the Tathāgata, the Worthy One, the Perfectly Awakened One knows and sees, he teaches as the four bases of spiritual power, by the one-vehicle path purifying beings, ending suffering and distress, cutting off sorrow and grief. What are the four? The basis of spiritual power accomplished by concentration of desire, with the exertion of abandoning, and the bases of spiritual power accomplished by concentration of energy, of mind, and of reflection, with the exertion of abandoning. In this way the noble disciple cultivates the basis of spiritual power accomplished by concentration of desire, with the exertion of abandoning, relying on seclusion, relying on dispassion, relying on escape, relying on cessation, tending toward relinquishment, up to cutting off craving; when craving is cut off, that desire too comes to rest. He cultivates those accomplished by concentration of energy, of mind, and of reflection, with the exertion of abandoning, relying on seclusion, relying on dispassion, relying on escape, relying on cessation, tending toward relinquishment, up to the exhaustion of craving; when craving is exhausted, reflection comes to rest. Brāhmaṇa! What do you think? Is this not the limit?” The brāhmaṇa said: “Venerable Ānanda! This is the limit; it is not a non-limit.” Then the brāhmaṇa, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, rose from his seat, and left.

〔562 · This Is Called Rightly Arrived〕（0147b13）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park, and the venerable Ānanda was also staying there. At that time the householder Ghoṣila came to where the venerable Ānanda was, bowed his head at his feet, withdrew, and sat to one side, and said to the venerable Ānanda: “Who is called one who teaches the Dharma in the world? Who is called rightly directed in the world? Who is called rightly arrived in the world?” The venerable Ānanda said to the householder Ghoṣila: “Now I shall question you; answer me as you wish. Householder! What do you think? If someone teaches the Dharma to tame greed, to tame hatred, to tame delusion, can he be called one who teaches the Dharma in the world?” The householder answered: “Venerable Ānanda! If someone teaches the Dharma that can tame greed, hatred, and delusion, this is called teaching the Dharma in the world.” He asked again: “Householder! What do you think? If someone in the world is headed toward taming greed, taming hatred, taming delusion, this is called rightly directed in the world; if someone in the world has already tamed greed, hatred, and delusion, is this called rightly arrived, or not?” The householder answered: “Venerable Ānanda! If greed has been tamed and already cut off without remainder, and hatred and delusion already cut off without remainder, this is called rightly arrived.” The venerable Ānanda answered: “Householder! I questioned you as a test, and you have answered me truly; its meaning is just so, and you should uphold it.” The householder Ghoṣila, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, paid homage, and left.

〔563 · The Three Kinds of Leaving the Burning, the Pure Path of Transcendence〕（0147c02）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond, and the venerable Ānanda was also staying there. At that time Fearless the Licchavi—a disciple of the Nirgrantha—and the youth Conghui the Licchavi—a disciple of the Ājīvika—went together to where the venerable Ānanda was; having greeted each other and exchanged courtesies, they sat to one side. Then Fearless the Licchavi said to the venerable Ānanda: “My teacher the Nirgrantha, by the Dharma of quenching the burning, pure and transcending, teaches his disciples such a path: ‘The actions done in former lives, by practicing austerities, can all be thrown off. Bodily action is no longer made; the bridge is cut off, in the future there are no more outflows, and actions are forever exhausted; because actions are forever exhausted, the many sufferings are forever exhausted; because suffering is forever exhausted, there is the final ending of suffering.’ Venerable Ānanda! How is this meaning?”

The venerable Ānanda said to the Licchavi: “What the Tathāgata, the Worthy One, the Perfectly Awakened One knows and sees, he teaches as the three kinds of leaving the burning, the pure path of transcendence, by the one-vehicle path purifying beings, leaving sorrow and grief, transcending suffering and distress, and attaining the Dharma of suchness. What are the three? In this way the noble disciple dwells in pure precepts, upholds the prātimokṣa, is complete in deportment, and, believing that every kind of fault has its result, gives rise to the thought of fear. Upholding pure precepts thus complete, the actions of former lives are gradually thrown off, and he attains, in this very life, leaving the burning, not dependent on time, able to attain the true Dharma, penetrating, directly seeing, observing, awakening by himself through wisdom. Licchavi householder! This is called the Tathāgata, the Worthy One, the Perfectly Awakened One teaching what he knows and sees, teaching the leaving of the burning, pure and transcending, by the one-vehicle path purifying beings, ending suffering and distress, transcending sorrow and grief, and attaining the Dharma of suchness.

“Again, Licchavi! Complete in pure precepts thus, secluded from desire, secluded from evil and unwholesome things, up to dwelling having attained the fourth dhyāna—this is called the Tathāgata, the Worthy One, the Perfectly Awakened One teaching the leaving of the burning, up to attaining the Dharma as it really is.

Again, there is the attainment of samādhi, knowing this noble truth of suffering as it really is, knowing this noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering as it really is. Complete in such a mind of wisdom, no further action is made, the actions of former lives are gradually already cut off, he attains the true Dharma in this very life, leaves the various burnings, not dependent on time, penetrating, directly seeing, giving rise to self-awakened knowledge. Licchavi! This is called the Tathāgata, the Worthy One, the Perfectly Awakened One, of what he knows and sees, teaching the third leaving of the burning, pure and transcending, by the one-vehicle path purifying beings, leaving suffering and distress, ending sorrow and grief, and attaining the Dharma as it really is.”

Then the Licchavi Fearless, the disciple of the Nirgrantha, remained silent. Then the Licchavi Conghui, the disciple of the Ājīvika, said again to the Licchavi Fearless: “Strange, Fearless! Why do you remain silent? On hearing the Dharma spoken, known, seen, and well taught by the Tathāgata, the Worthy One, the Perfectly Awakened One, do you not rejoice in it?” The Licchavi Fearless answered: “I am reflecting on its meaning, that is all; that is why I remain silent. Who, hearing the Dharma spoken by the World-Honored One, the ascetic Gautama, would not rejoice in it? If anyone hears the ascetic Gautama teach the Dharma and does not rejoice in it, he is a fool, and through the long night shall suffer what is meaningless and unbeneficial.” Then the Licchavi Fearless, the disciple of the Nirgrantha, and Conghui, the disciple of the Ājīvika, having heard again the Dharma spoken by the Buddha and what the venerable Ānanda said, rejoiced and rejoiced in accord, rose from their seats, and left.

〔564 · Relying on Conceit to Cut Off Conceit〕（0148a13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Ānanda was also staying there. At that time a certain bhikṣuṇī had given rise to a mind defiled by attachment toward the venerable Ānanda, and sent a messenger to tell the venerable Ānanda: “My body suffers from sickness; may the venerable one, out of compassion, come to see me.” In the morning the venerable Ānanda put on his robe, took his bowl, and went to where that bhikṣuṇī was. That bhikṣuṇī, seeing the venerable Ānanda coming from afar, lay naked on the bed. The venerable Ānanda, seeing that bhikṣuṇī’s body from afar, at once restrained [drew in] his faculties, turned his body around, and stood with his back to her. That bhikṣuṇī, seeing the venerable Ānanda restrain his faculties, turn his body around, and stand with his back to her, at once felt shame of herself, rose and put on her robe, spread out a sitting mat, came out to meet the venerable Ānanda, invited him to his seat, bowed her head at his feet, and withdrew to stand to one side. Then the venerable Ānanda taught her the Dharma: “Sister! This body is nourished by impure food, nourished by conceit, nourished by craving, nourished by sexual desire. Sister! Relying on impure food, one should cut off impure food; relying on conceit, one should cut off conceit; relying on craving, one should cut off craving.

Sister! What is called relying on impure food, one should cut off impure food? It is that the noble disciple eats reckoning and reflecting on the food, without the thought of delighting in it, without the thought of conceit, without the thought of adornment, without the thought of ornament; for the sake of sustaining the body, for the sake of nourishing life, for the sake of curing the sickness of hunger and thirst, for the sake of upholding the holy life, so that past feelings cease and new feelings do not arise, venerating and practicing what nourishes, whether strength, or ease, or contact, one should dwell thus. It is as a merchant greases his cart with ghee and oil, without the thought of defilement and attachment, without the thought of conceit, without the thought of adornment, without the thought of ornament, for the sake of carrying loads; or as a man with sores dresses his sores with ghee, without the thought of delighting in it, without the thought of conceit, without the thought of adornment, without the thought of ornament, for the sake of the sores healing. In this way the noble disciple eats reckoning, without the thought of defilement and attachment, without the thought of conceit, without the thought of adornment, without the thought of ornament, for the sake of nourishing life, for the sake of curing hunger and thirst, for the sake of upholding the holy life, so that past feelings depart and new feelings do not arise, whether strength, or ease, or blameless contact, dwelling in peace. Sister! This is called relying on food to cut off food.

“Relying on conceit to cut off conceit. How is it relying on conceit to cut off conceit? It is that a disciple hears that such-and-such a venerable, or the disciple of such-and-such a venerable, has exhausted the outflows, has attained the liberation of mind without outflows and the liberation by wisdom, and in this very life knows for himself and realizes: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that there is no further existence.’ Having heard this, he thinks thus: ‘Those noble disciples have exhausted the outflows, up to knowing of themselves that there is no further existence. Why do I not now exhaust the outflows, why do I not know of myself that there is no further existence?’ At that very time he is able to cut off the outflows, up to knowing of himself that there is no further existence. Sister! This is called relying on conceit to cut off conceit.

“Sister! How is it relying on craving to cut off craving? It is that the noble disciple hears that such-and-such a venerable, or the disciple of such-and-such a venerable, has exhausted the outflows, up to knowing of himself that there is no further existence. Why do we not exhaust the outflows, up to knowing of ourselves that there is no further existence? At that time he is able to cut off the outflows, up to knowing of himself that there is no further existence. Sister! This is called relying on craving to cut off craving. Sister! One who does not engage in it cuts off sexual desire, the bridge of union.”

When the venerable Ānanda spoke this Dharma, that bhikṣuṇī was far from dust and free of stain and attained the pure Dharma-eye; that bhikṣuṇī saw the Dharma, attained the Dharma, awakened to the Dharma, entered the Dharma, crossed beyond doubt, not depending on another, and in the true Dharma and discipline her mind attained fearlessness. She bowed at the venerable Ānanda’s feet and said to the venerable Ānanda: “Now I confess my fault: foolish and unwholesome, I did such an improper thing; today, in the venerable Ānanda’s presence, I myself see my fault and myself know my fault, and I confess it and repent; may you have compassion!” The venerable Ānanda said to the bhikṣuṇī: “You now truly see your offense yourself and know your offense yourself, foolish and unwholesome; you yourself know that you committed an improper offense; you now know it yourself and see it yourself and confess, and in a future life you will receive the full precepts. I now accept your confession, out of compassion, so that your wholesome dharmas may increase and never fall back. Why? If someone sees his offense himself and knows his offense himself and is able to confess, in a future life he will receive the full precepts, his wholesome dharmas will increase, and he will never fall back.” The venerable Ānanda taught that bhikṣuṇī the Dharma in various ways, and having instructed, taught, illumined, and gladdened her, rose from his seat and left.

〔565 · Teaching the Four Kinds of Purity〕（0148c11）Thus have I heard. At one time the Buddha was wandering among the people of Qiao Pool, together with the venerable Ānanda, and came to the Śiṃśapā Grove north of the land of Potou village. At that time the youths of Potou village heard that the venerable Ānanda was wandering among the people of Qiao Pool and staying in the Śiṃśapā Grove north of the land of Potou village. Having heard this, they called to one another and gathered, went to where the venerable Ānanda was, bowed their heads at the venerable Ānanda’s feet, withdrew, and sat to one side. Then the venerable Ānanda said to the youths: “Dizhong! The Tathāgata, the Worthy One, the Perfectly Awakened One teaches the four kinds of purity: purity of precepts, purity of mind, purity of seeing, purity of liberation.

“What is purity of precepts? It is that the noble disciple dwells in the precepts, [keeps] the prātimokṣa, his precepts increase, he is complete in deportment, can give rise to fear toward the slightest offense, and upholds the training precepts. What is not full of the body of precepts he makes full; what is already full he upholds accordingly, and by desire, energy, and means he goes beyond, diligent and vigorous, capable in the various dharmas of body and mind, ever able to take them up; this is called the pure cutting off of precepts.

“Kuzhong! What is called the pure cutting off of mind? It is that the noble disciple, secluded from desire, secluded from evil and unwholesome things, up to dwelling having attained the fourth dhyāna; what is not full of the body of concentration he makes full, what is already full he takes up accordingly, by desire and energy, up to ever taking it up; this is called the pure cutting off of mind.

“Kuzhong! What is called the pure cutting off of seeing? It is that the noble disciple hears the teacher teach the Dharma. As, in this way and that, the Dharma is taught, so, in this way and that, he enters right contemplation as it really is. In this way and that he attains gladness, attains rejoicing, and is able to follow the Buddha.

“Again, the noble disciple does not hear the teacher teach the Dharma, but from other wise and honored fellows in the holy life hears it said; hearing the honored fellows in the holy life speak in this way and that, so, in this way and that, he enters observation as it really is. Observing in this way and that, he attains gladness and rejoicing in that Dharma, and has faith in the true Dharma.

“Again, the noble disciple does not hear the teacher teach the Dharma, nor hear wise and honored fellows in the holy life speak, but according to what he heard and upheld before, he recites and practices it again; according to what he heard and upheld before, having recited it again in this way and that, in this way and that he is able to enter that Dharma, up to having faith in the true Dharma.

“Again, the noble disciple does not hear the teacher teach the Dharma, does not hear wise and honored fellows in the holy life speak, and cannot recite and practice again what he upheld before, but widely explains to others the Dharma he heard before; widely explaining to others in this way and that the Dharma he heard before, in this way and that he is able to enter the Dharma, observes with right knowledge, up to having faith in the true Dharma.

“Again, the noble disciple does not hear the teacher teach the Dharma, nor hear wise and honored fellows in the holy life speak, cannot recite and practice again what he upheld before, and does not widely explain to others the Dharma he heard before, but, alone in a quiet place, reflects on and contemplates the Dharma he heard before. Reflecting and contemplating in this way and that, in this way and that he is able to enter the true Dharma, up to having faith in the true Dharma. Hearing thus from another and reflecting rightly within, this is called causing right view not yet arisen to arise, and right view already arisen to increase and widen; this is called making full what is not full of the body of precepts, taking up accordingly what is already full, by desire, energy, and means, up to ever taking it up; this is called the pure cutting off of seeing.

“Kuzhong! What is the pure cutting off of liberation? It is that for the noble disciple the mind of greed is liberated through dispassion, and the mind of hatred and the mind of delusion are liberated through dispassion. Of such liberation, what is not full he makes full, what is already full he takes up accordingly, by desire and energy, up to ever taking it up; this is called the pure cutting off of liberation.” Kuzhong! When the venerable Ānanda spoke this Dharma, the youths of Potou village, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, paid homage, and left.

〔566 · The Green Limbs Covered with White〕（0149a28）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with a company of elder bhikṣus. At that time a certain householder Zhiduoluo came to where the elder bhikṣus were, bowed his head at their feet, withdrew, and sat to one side. Then the elder bhikṣus taught the householder Zhiduoluo the Dharma in various ways, instructing, teaching, illumining, and gladdening him; having taught the Dharma in various ways, instructing, teaching, illumining, and gladdening him, they remained silent. Then the householder Zhiduoluo bowed his head at the feet of the elder bhikṣus and went to the bhikṣu Naqiedaduo’s room, bowed his head at the feet of the bhikṣu Naqiedaduo, withdrew, and sat to one side. Then the bhikṣu Naqiedaduo questioned the householder Zhiduoluo, as it is said:

　　“The green limbs covered with white, the cart that turns on a single spoke;

　　free of the bonds, come to see, the stream cut off, no longer bound.”

“Householder! What is the meaning of this verse?” The householder Zhiduoluo said: “Venerable Naqiedaduo! Is this a verse spoken by the World-Honored One?” He answered: “Yes.” The householder Zhiduoluo said to the venerable Naqiedaduo: “Venerable! Please be silent for a moment, and I shall reflect on this meaning.” Having been silent a little and reflected, he said to the venerable Naqiedaduo: “Green means the precepts; covered with white means liberation; a single spoke means mindfulness of the body; turning means turning out; the cart means calm and insight; free of the bonds means that there are three bonds, namely greed, hatred, and delusion. Those arhats, whose outflows are exhausted, ended, known, and cut off at the root, like a palmyra tree cut off at the crown, never to grow again, ceasing in the future, are of a nature not to arise.

“Seeing means vision; come means a person; the stream cut off means the stream of craving in birth and death. Those arhat bhikṣus, whose outflows are exhausted and known, cut off at the root, like a palmyra tree cut off at the crown, never to grow again, become in the future of a nature not to arise.

“No longer bound means the three bindings: the binding of greed, the binding of hatred, the binding of delusion; those arhat bhikṣus, whose outflows are exhausted, cut off, and known, cut off at the root, like a palmyra tree cut off at the crown, never to grow again, become in the future of a nature not to arise. Therefore, venerable Naqiedaduo! The World-Honored One spoke this verse:

　　‘The green limbs covered with white, the cart that turns on a single spoke;

　　free of the bonds, come to see, the stream cut off, no longer bound.’

“This verse spoken by the World-Honored One I have explained in detail.” The venerable Naqiedaduo asked the householder Zhiduoluo: “Had you heard this meaning before?” He answered: “I had not heard it.” The venerable Naqiedaduo said: “Householder! You have gained a good benefit: into this most profound Buddha-Dharma you have entered with the eye of noble wisdom.” Then the householder Zhiduoluo, having heard what the venerable Naqiedaduo said, rejoiced and rejoiced in accord, paid homage, and left.

〔567 · Dharmas of One Meaning and Various Flavors〕（0149c06）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove Monastery, together with many elder bhikṣus. At that time a certain householder Zhiduoluo came to where the elder bhikṣus were, bowed his head at their feet, withdrew, and sat to one side. Then the elder bhikṣus taught the householder Zhiduoluo the Dharma in various ways, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, they remained silent. Then the householder Zhiduoluo came to where the venerable bhikṣu Naqiedaduo was, bowed his head at his feet, withdrew, and sat to one side. The venerable Naqiedaduo said to the householder Zhiduoluo: “There are the immeasurable samādhi of the mind, the signless samādhi of the mind, the samādhi of the mind of nothingness, and the samādhi of the mind of emptiness. How is it, householder? Do these dharmas have various names because of various meanings? Or do they have various names for one meaning?” The householder Zhiduoluo asked the venerable Naqiedaduo: “Are these samādhis spoken by the World-Honored One? Or does the venerable one speak them of his own mind?” The venerable Naqiedaduo answered: “These were spoken by the World-Honored One.” The householder Zhiduoluo said to the venerable Naqiedaduo: “Let me reflect a little on this meaning, and then I shall answer.” Having reflected a little, he said to the venerable Naqiedaduo: “There are dharmas of various meanings, various phrases, and various flavors, and there are dharmas of one meaning and various flavors.”

Naqiedaduo again asked the householder: “What are the dharmas of various meanings, various phrases, and various flavors?” The householder answered: “The immeasurable samādhi means that the noble disciple’s mind is accompanied by loving-kindness, without enmity, without hostility, without hatred, broad and vast and weighty in mind, cultivated measurelessly, pervading everything as its object, filling one direction. In this way two directions, three directions, four directions, above and below, all the world, the mind accompanied by loving-kindness, without enmity, without hostility, without hatred, broad and vast and weighty in mind, cultivated measurelessly, filling all directions, dwelling pervading all the world as its object; this is called the immeasurable samādhi.

What is the signless samādhi? It is that the noble disciple does not attend to any sign, and realizes with the body the signless samādhi of the mind; this is called the signless samādhi of the mind.

What is the samādhi of the mind of nothingness? It is that the noble disciple passes beyond all the sphere of measureless consciousness, to nothingness, and dwells with a mind of nothingness; this is called the samādhi of the mind of nothingness.

What is the samādhi of emptiness? It is that the noble disciple [contemplates] the world as empty, observing as it really is that the world is empty—what is permanent and unchanging is not self and not belonging to self; this is called the samādhi of the mind of emptiness. This is called dharmas of various meanings, various phrases, and various flavors.”

Naqiedaduo again asked the householder: “What are dharmas of one meaning and various flavors?” He answered: “Venerable! Greed is said to be measurable; if without contention, that is the foremost immeasurable; greed is said to have signs, hatred and delusion have signs, being without contention is signless. Greed is something, hatred and delusion are something, being without contention is nothing. Again, being without contention is emptiness: empty of greed, empty of hatred and delusion, empty of what is permanent and unchanging, not self and not belonging to self. This is called dharmas of one meaning and various flavors.” The venerable Naqiedaduo asked: “How is it, householder? Had you heard this meaning before?” He answered: “Venerable! I had not heard it.” He said again to the householder: “You have gained a great benefit: into the most profound Buddha-Dharma you have entered, here and now, with the eye of noble wisdom.” The householder Zhiduoluo, having heard what the venerable Naqiedaduo said, rejoiced and rejoiced in accord, paid homage, and left.

〔568 · Life, Warmth, and Consciousness〕（0150a17）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with the elder bhikṣus. At that time a certain householder Zhiduoluo came to where the elder bhikṣus were, and having paid homage to the elders, came to where the venerable bhikṣu Qiemo was, bowed his head at his feet, withdrew, and sat to one side, and said to the venerable bhikṣu Qiemo: “What is spoken of as activity—what is called activity?” The bhikṣu Qiemo said: “Activity means the three activities—bodily activity, verbal activity, mental activity.”

He asked again: “What is bodily activity? What is verbal activity? What is mental activity?” He answered: “Householder! Out-breath and in-breath are called bodily activity. Initial and sustained thought are called verbal activity. Perception and volition are called mental activity.”

He asked again: “Why are out-breath and in-breath called bodily activity? Initial and sustained thought called verbal activity? Perception and volition called mental activity?” He answered: “Householder! Out-breath and in-breath are dharmas of the body; they rely on the body, belong to the body, and proceed dependent on the body; therefore out-breath and in-breath are called bodily activity. Because there is initial and sustained thought, there is speech; therefore initial and sustained thought are verbal activity. Perception and volition are mental activity; they rely on the mind, belong to the mind, and proceed dependent on the mind; therefore perception and volition are mental activity.”

He asked again [the householder stating its meaning himself]: “Venerable! After initial and sustained thought, speech is uttered; therefore initial and sustained thought are called verbal activity. Perception and volition are mental factors; they rely on the mind, belong to the mind, and proceed following the mind’s perception; therefore perception and volition are called mental activity.”

He asked again: “Venerable! How many dharmas are there?

　　‘If a person gives up the body, that body’s corpse lies on the ground;

　　cast away among the burial mounds, without mind, like wood or stone.’

He answered: “Householder!

　　‘Life, warmth, and consciousness, all given up when the body is given up;

　　that body is cast among the burial mounds, without mind, like wood or stone.’

He asked again: “Venerable! Is there a difference between death and entering the attainment of cessation?” He answered: “Life and warmth are given up, the faculties all break down, body and life are parted—this is called death. In the concentration of cessation, bodily, verbal, and mental activity cease, but life is not given up, warmth is not lost, the faculties do not break down, and body and life remain joined. This is the mark of difference between the end of life and entering the attainment of cessation.”

He asked again: “Venerable! How does one enter the attainment of cessation?” He answered: “Householder! One entering the attainment of cessation does not say: ‘I enter the attainment of cessation; I shall enter the attainment of cessation.’ Rather, he first makes the means of gradual quieting thus, and according to the means made before, proceeds to enter the attainment.”

He asked again: “Venerable! When one enters the attainment of cessation, which dharma ceases first—bodily activity, verbal activity, or mental activity?” He answered: “Householder! One entering the attainment of cessation first ends verbal activity, next bodily activity, next mental activity.”

He asked again: “Venerable! How does one emerge from the attainment of cessation?” He answered: “Householder! One emerging from the attainment of cessation also does not think: ‘Now I emerge from the attainment; I shall emerge from the attainment.’ Rather, the mind has already made the means before, and he arises according to that earlier mind.”

He asked again: “Venerable! For one arising from the attainment of cessation, which dharma arises first—bodily activity, verbal activity, or mental activity?” He answered: “Householder! For one arising from the attainment of cessation, mental activity arises first, next bodily activity, and last verbal activity.”

He asked again: “Venerable! One who has entered the attainment of cessation—how does he tend toward, flow into, incline toward?” He answered: “Householder! One who has entered the attainment of cessation tends toward seclusion, flows into seclusion, inclines toward seclusion; tends toward deliverance, flows into deliverance, inclines toward deliverance; tends toward nirvāṇa, flows into nirvāṇa, inclines toward nirvāṇa.”

He asked again: “Venerable! When dwelling in the attainment of cessation, how many contacts does one contact?” He answered: “Householder! He contacts the unshaken, contacts the signless, contacts nothingness.”

He asked again: “Venerable! When one enters the attainment of cessation, how many dharmas does one make?” He answered: “Householder! This should have been asked first; why do you ask it now? But I shall tell you. A bhikṣu who enters the attainment of cessation makes two dharmas—calm and insight.” Then the householder Zhiduoluo, having heard what the venerable Jiamo said, rejoiced and rejoiced in accord, paid homage, and left.

〔569 · This Is Called the Various Elements〕（0150c08）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with many elder bhikṣus. At that time the householder Zhiduoluo came to where the elder bhikṣus were, bowed his head at their feet, and sat to one side. The elder bhikṣus taught the householder Zhiduoluo the Dharma in various ways, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, they remained silent. Then the householder Zhiduoluo rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms with ten fingers together, and invited the elders, saying: “May the venerables accept my humble meal.” Then the elders accepted the invitation by remaining silent. Then that householder, knowing that the elders had accepted the invitation by remaining silent, paid homage at their feet and left. Returning to his own house, he prepared various foods and drinks and spread out couches and seats, and in the morning sent a messenger to announce: “The time has come.” Then the elders put on their robes, took their bowls, came to the householder’s house, and sat in their seats; the householder bowed his head at the elders’ feet, sat to one side, and said to the elders: “What is spoken of as the various elements—what are the various elements?” Then the elders remained silent. So it was a second and a third time.

Then the venerable Lixidaduo, sitting in a junior seat in the assembly, said to the elder bhikṣus: “Venerables! I wish to answer what that householder has asked.” The elders answered: “You may.” The householder Zhiduoluo then asked: “Venerable! What is spoken of as the various elements—what are the various elements?” Lixidaduo answered: “Householder! The eye element is distinct, the form element is distinct, the eye-consciousness element is distinct; the ear element is distinct, the sound element is distinct, the ear-consciousness element is distinct; the nose element is distinct, the odor element is distinct, the nose-consciousness element is distinct; the tongue element is distinct, the taste element is distinct, the tongue-consciousness element is distinct; the body element is distinct, the tactile element is distinct, the body-consciousness element is distinct; the mind element is distinct, the dharma element is distinct, the mind-consciousness element is distinct. Thus, householder, this is called the various elements.”

Then the householder Zhiduoluo set out various pure and fine foods and drinks as an offering. When the Saṅgha had finished eating, rinsed their mouths, and washed their bowls, the householder Zhiduoluo spread out a low seat and sat before the elders to listen to the Dharma. Then the elders taught the householder the Dharma in various ways, and having instructed, taught, illumined, and gladdened him, rose from their seats and left. Then the elders, on the road, said to Lixidaduo: “Well done! Well done! Bhikṣu Lixidaduo! You are truly quick in eloquence, knowing the matter and speaking; at other times too you should always answer thus.” Then the elders, having heard what Lixidaduo said, rejoiced and practiced accordingly.

〔570 · All Have the View of the Body as Their Root〕（0151a09）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with many elder bhikṣus. At that time the householder Zhiduoluo came to where the elders were, bowed his head at their feet, withdrew, and sat to one side, and said to the elders: “All the various views in the world—some say there is a self, some say a being, some say a life, some say worldly good and bad fortune. How is it, venerables? These differing views—what is their root, what is their gathering, what is their arising, what is their proceeding?” Then the elders remained silent and did not answer. Thus he asked three times, and three times they were silent. Then there was a junior bhikṣu named Lixidaduo, who said to the elders: “I wish to answer what that householder has asked.” The elders said: “If you can answer well, then answer.” Then the householder asked Lixidaduo: “Venerable! All the views there are in the world—what is their root, what is their gathering, what is their arising, what is their proceeding?” The venerable Lixidaduo answered: “Householder! All the views there are in the world—some say there is a self, some say a being, some say a life, some say worldly good and bad fortune—these various views all have the view of the body as their root; from the view of the body they gather, from the view of the body they arise, from the view of the body they proceed.”

He asked again: “Venerable! What is the view of the body?” He answered: “Householder! The foolish, unlearned ordinary person sees form as self, form as other than self, self in form, form in self; he sees feeling, perception, formations, and consciousness as self, consciousness as other than self, consciousness in self, self in consciousness. Householder! This is called the view of the body.”

He asked again: “Venerable! How does one attain freedom from this view of the body?” He answered: “Householder! It is that the learned noble disciple does not see form as self, does not see form as other than self, does not see form in self or self in form; does not see feeling, perception, formations, and consciousness as self, does not see consciousness as other than self, does not see consciousness in self or self in consciousness; this is called attaining freedom from the view of the body.”

He asked again: “Venerable! What was your father’s name? Where were you born?” He answered: “Householder! I was born in a householder’s family in the rear country.” The householder Zhiduoluo said to the venerable Lixidaduo: “The fathers of the venerable one and myself were originally good friends.” Lixidaduo answered: “So it is, householder!” The householder Zhiduoluo said to Lixidaduo: “If the venerable one can stay in this Mango Grove, I shall provide robes, food and drink, and medicine for sickness for the rest of my life. The venerable Lixidaduo accepted in silence.” Then the venerable Lixidaduo, having accepted the householder Zhiduoluo’s invitation, being hindered by the offerings, for a long time did not go to the World-Honored One. Then the elder bhikṣus taught the householder Zhiduoluo the Dharma in various ways, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, the householder Zhiduoluo rejoiced and rejoiced in accord, paid homage, and left.

〔571 · All Have Heedfulness as Their Root〕（0151b12）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with many elder bhikṣus. At that time a certain householder Zhiduoluo came to where the elders were, bowed his head at their feet, withdrew, and sat to one side, and said to the elder bhikṣus: “May the venerables accept my invitation to a meal at the cattle pasture.” Then the elders accepted the invitation by remaining silent. The householder Zhiduoluo, knowing that the elders had accepted the invitation by remaining silent, at once returned home himself, prepared various foods and drinks through the night, spread out seats in the morning, and sent a messenger to announce to the elders: “The time has come.” The elders put on their robes, took their bowls, came to the householder Zhiduoluo’s house in the cattle pasture, and sat in their seats. Then the householder Zhiduoluo with his own hands offered various foods and drinks. When they had finished eating, washed their bowls, and rinsed their mouths, the householder Zhiduoluo spread out a low seat and sat before the elders to listen to the Dharma. Then the elders taught the householder various dharmas, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, they rose from their seats and left, and the householder Zhiduoluo also followed after them. The elders had eaten various kinds of ghee, curds, and honey and were very full, and in the hot season of the month after spring, walking on the road, they were extremely oppressed by the heat.

Then there was a junior bhikṣu named Mohejia, who said to the elders: “Today it is very hot; I wish to raise clouds and rain and a gentle breeze—may I?” The elders answered: “If you can do so, that is good.” Then Mohejia at once entered samādhi, according to his attainment. At that moment clouds arose, a fine rain fell gently, and a cool wind came softly from the four directions; when they reached the gate of the monastery, the venerable Mohejia said to the elders: “May what has been done stop now?” They answered: “It may stop.” Then the venerable Mohejia at once stopped his supernormal power and returned to his own room. Then the householder Zhiduoluo thought thus: “Even the lowest junior bhikṣu can have such great supernormal power—how much more those of the middle seats and the elders.” At once he paid homage at the feet of the elder bhikṣus, followed the bhikṣu Mohejia to the room where he stayed, paid homage at the venerable Mohejia’s feet, withdrew, and sat to one side, and said: “Venerable! I wish to see the venerable one’s superhuman state, the display of supernormal power.” The venerable Mohejia said: “Householder! Do not see it and become afraid.” Thus he asked three times, and three times he was not permitted. The householder still asked again, wishing to see the venerable one’s supernormal transformations.

The venerable Mohejia said to the householder: “Go outside for a moment, take dry grass and wood and pile them up, and then cover them with a sheet of cloth [fine cloth].” The householder Zhiduoluo at once, following his instruction, went outside, gathered firewood into a stack [pile], came back, and told the venerable Mohejia: “The stack of firewood is piled up, and I have covered it with the cloth.” Then the venerable Mohejia at once entered the fire-light samādhi, and from the keyhole of the door sent out a light of flame, which burned up all the piled firewood; only the white cloth did not burn. He said to the householder: “Do you see it now?” He answered: “I have seen it. Venerable! It is truly wondrous.”

The venerable Mohejia said to the householder: “You should know that all these have heedfulness as their root; from heedfulness they gather, from heedfulness they arise, from heedfulness they proceed; because of heedfulness one attains unsurpassed, right and perfect awakening. Therefore, householder! This and the other merits all have heedfulness as their root; from heedfulness they gather, from heedfulness they arise, from heedfulness they proceed; because of heedfulness one attains unsurpassed, right and perfect awakening, and the other dharmas of the factors of the path.” The householder Zhiduoluo said to the venerable Mohejia: “May you always stay in this grove; I shall [provide] robes, bedding, food and drink, and medicine for sickness for the rest of my life.” The venerable Mohejia had reasons to wander, and so did not accept his invitation. The householder Zhiduoluo, having heard the Dharma taught, rejoiced and rejoiced in accord, at once rose from his seat, paid homage, and left.

The venerable Mohejia, not wishing the gain of offerings to become the fault of a hindrance, at once rose from his seat and left, and did not return.

〔572 · Desire and Craving Are the Bond〕（0151c29）Thus have I heard. At one time the Buddha was staying in the Mango Grove, together with many elder bhikṣus. At that time many elder bhikṣus gathered in the dining hall and held such a discussion: “Venerables! What do you think? Is it said that the eye binds forms? Do forms bind the eye? In the same way, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental objects—does the mind bind mental objects? Do mental objects bind the mind?” At that time the householder Zhiduoluo, going on some business of his, passed by the monastery, saw the elder bhikṣus gathered in the dining hall, and at once came forward and paid homage at the elders’ feet; having paid homage at their feet, he asked: “Venerables, gathered in the dining hall, what Dharma are you discussing?” The elders answered: “Householder! Today we gathered in this dining hall and held such a discussion: ‘Does the eye bind forms? Do forms bind the eye? In the same way, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental objects—does the mind bind mental objects? Do mental objects bind the mind?’” The householder asked: “How do the venerables declare this meaning?” The elders said: “In the householder’s view, how is it?”

The householder answered the elders: “In my view, it is neither that the eye binds forms nor that forms bind the eye, up to neither that the mind binds mental objects nor that mental objects bind the mind; but if between them there is desire and craving, then one is bound according to that [desire and craving]. It is like two oxen, one black and one white, yoked together by the yoke and the harness. Someone asks: ‘Does the black ox bind the white ox? Or does the white ox bind the black ox?’ Is this an even question [a fitting question]?” The elders answered: “Householder! It is not an even question. Why? The black ox does not bind the white ox, nor does the white ox bind the black ox; rather, the yoke and the harness are their bond.” The householder said: “Just so, venerables! The eye does not bind forms, forms do not bind the eye, up to the mind does not bind mental objects, mental objects do not bind the mind; but between them, desire and craving are their bond.” Then the householder Zhiduoluo, having heard what the elders said, rejoiced and rejoiced in accord, paid homage, and left.

〔573 · Never Again Born by Way of the Womb〕（0152a23）Thus have I heard. At one time the Buddha was staying in the Mango Grove. At that time there was an Ājīvika outsider, formerly a close friend of the householder Zhiduoluo, who came to where the householder Zhiduoluo was; having greeted each other and exchanged courtesies, he stood to one side. The householder Zhiduoluo asked the Ājīvika outsider: “How long have you been gone forth?” He answered: “Householder! It is more than twenty years since I went forth.” The householder Zhiduoluo asked: “In the more than twenty years since you went forth, have you attained superhuman states, ultimate knowledge and seeing, and a dwelling at ease?” He answered: “Householder! Though gone forth more than twenty years, I have not attained superhuman states, ultimate knowledge and seeing, and a dwelling at ease; there is only going naked, plucking out the hair, begging for food, wandering among the people, and lying in the dirt.” The householder Zhiduoluo said: “This is not a Dharma and discipline of renown; this is evil knowledge, not the path of escape, not called perfect awakening, not a place to be praised, not to be relied on. In vain is it called gone forth more than twenty years—going naked, plucking out the hair, begging for food, wandering among the people, lying in ashes and dirt.”

The Ājīvika asked the householder Zhiduoluo: “You have been a disciple of the ascetic Gautama—how long has it been until now?” The householder Zhiduoluo answered: “I have been a disciple of the World-Honored One for more than twenty years.” He asked the householder Zhiduoluo again: “In the more than twenty years you have been a disciple of the ascetic Gautama, have you attained superhuman states, the excellent, ultimate knowledge and seeing?” The householder Zhiduoluo answered: “You should know now that the householder Zhiduoluo will surely never again be born by way of the womb, never again add to the burial mounds, never again arise in blood and breath; of the five lower bonds that the World-Honored One spoke of, I do not see a single bond not cut off; if a single bond were not cut off, I would be born again in this world.”

When this was said, the Ājīvika lamented and wept, wiped his face with his robe, and said to the householder Zhiduoluo: “What should I now plan to do?” The householder Zhiduoluo answered: “If you can go forth in the true Dharma and discipline, I shall provide you with robe and bowl and the requisites to sustain the body.” The Ājīvika reflected a little and said to the householder Zhiduoluo: “I now rejoice in it; please show me what I should do.” Then the householder Zhiduoluo took that Ājīvika to where the elders were, paid homage at the elders’ feet, sat to one side, and said to the elder bhikṣus: “Venerables! This Ājīvika is a former close friend of mine, and now seeks to go forth as a bhikṣu; may the elders let him go forth, and I shall provide robe and bowl and the various requisites.” The elders at once let him go forth, shave off his hair and beard, and put on the kāṣāya robe. Having gone forth, he reflected: “The reason a son of good family shaves off his hair and beard, puts on the kāṣāya robe, goes forth to advance in learning the path, and purely cultivates the holy life ….” He attained arhatship.

〔574 · What Need Is There to Believe in the World-Honored One〕（0152b28）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with the elder bhikṣus. At that time Nirgrantha Jñātiputra, with a following of five hundred, came into the Mango Grove, wishing to entice the householder Zhiduoluo to become his disciple. The householder Zhiduoluo heard that Nirgrantha Jñātiputra, with a following of five hundred, had come into the Mango Grove, wishing to entice me to become his disciple; having heard this, he at once went to where he stayed; having greeted each other, they each sat to one side. Then Nirgrantha Jñātiputra said to the householder Zhiduoluo: “Do you believe that the ascetic Gautama has attained the samādhi without initial and sustained thought?” The householder Zhiduoluo answered: “I have not come because of belief.” The Ājīvika said: “Householder! You are without flattery or deceit, upright, born of uprightness. Householder! If one could stop initial and sustained thought, one could bind the wind with a rope; if one could stop initial and sustained thought, one could cut off the flow of the Ganges with a handful of earth. In walking, standing, sitting, and lying, knowledge and seeing constantly arise in me.”

The householder Zhiduoluo asked Nirgrantha Jñātiputra: “Does faith come first? Or does knowledge come first? Of faith and knowledge, which is first? Which is superior?” Nirgrantha Jñātiputra answered: “Faith should come first, and afterward there is knowledge; comparing faith and knowledge, knowledge is the superior.” The householder Zhiduoluo said to Nirgrantha Jñātiputra: “I have already sought and attained the stilling of initial and sustained thought, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of samādhi, dwelling having attained the second dhyāna. By day I dwell in this samādhi, by night I dwell in this samādhi, and through the whole night I constantly dwell in this samādhi; having such knowledge, what need is there to believe in the World-Honored One?” Nirgrantha Jñātiputra said: “You are crooked, deceitful and false, not upright, born of what is not upright.”

The householder Zhiduoluo said: “Earlier you said I was without flattery or deceit, upright, born of uprightness; why do you now say I am crooked, deceitful and false, not upright, born of what is not upright? If what you said before is true, what you say after is false; if what you say after is true, what you said before is false. Earlier you said: ‘In walking, standing, sitting, and lying, knowledge and seeing constantly arise in me.’ You do not know even such a small matter as what you said before and after—how can you know superhuman states, matters of knowing, of seeing, of dwelling at ease?” The householder again asked Nirgrantha Jñātiputra: “There is one question, one statement, one declaration, up to ten questions, ten statements, ten declarations—do you have these? If you do not have one question, one statement, one declaration, up to ten questions, ten statements, ten declarations, how can you entice me, coming into this Mango Grove wishing to deceive me?” Thereupon Nirgrantha Jñātiputra fell silent, shook his head, folded his arms, and went out, without looking back again.

〔575 · I Have Come Because I Know the Dharma〕（0153a03）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with many elder bhikṣus. At that time the householder Zhiduoluo was suffering from sickness, surrounded by his relatives, and many gods came to where the householder was and said to the householder Zhiduoluo: “Householder! You should vow to become a wheel-turning king.” The householder Zhiduoluo said to the gods: “Even if one became a wheel-turning king, that too is impermanent, suffering, empty, and not self.” Then the householder’s relatives said to the householder: “You should fix your mindfulness. You should fix your mindfulness.” The householder Zhiduoluo said to his relatives: “Why do you tell me to fix my mindfulness, fix my mindfulness?” Those relatives said: “You speak thus: ‘Impermanent, suffering, empty, and not self.’ Therefore we tell you to fix your mindfulness, fix your mindfulness.” The householder said to the relatives: “Gods have come to me and said to me: ‘You should vow to become a wheel-turning noble king; according to your vow you will gain the fruit.’ I then answered: ‘That wheel-turning king too is impermanent, suffering, empty, and not self.’”

Those relatives said to the householder Zhiduoluo: “What does a wheel-turning king have, that those gods tell you to vow for it?” The householder answered: “A wheel-turning king governs and teaches by the true Dharma; therefore the gods, seeing such a fortunate benefit, came to tell me to vow and seek it.” The relatives said: “Now, in your mind, what is it you intend?” The householder answered: “Relatives! The mind I now make is only this: no longer to see being born by way of the womb, not to add to the burial mounds, not to take on blood and breath; as the World-Honored One said, the five lower bonds I do not see in myself, I do not see in myself a single bond not cut off; if a bond were not cut off, I would be born again in this world.” Thereupon the householder at once rose from his bed, sitting cross-legged, with right mindfulness before him, and spoke a verse:

　　“Partaking of food, storing up what is stored, widely crossing over the many perils;

　　giving to the supreme field of merit, planting these five kinds of power.

　　This meaning is what one seeks, while dwelling as a layman at home;

　　I have gained all these benefits and am already free of the many perils.

　　What is heard and practiced in the world keeps far from all perilous things;

　　living in ease and knowing there is a little peril, one follows the Perfectly Awakened One.

　　Making offerings to those who keep the precepts, who cultivate the holy life well,

　　to the arhats whose outflows are exhausted, and to the hearers and sages.

　　Such a transcending view, in the many excellent places above,

　　ever practicing the giving of a true man, in the end surely gains great fruit.

　　Practicing many gifts, giving to the good fields of merit,

　　dying in this world, one is born by transformation in heaven.

　　The five desires complete and full, the mind delighted beyond measure;

　　gaining this wondrous reward, because one is without stinginess.

　　Wherever one is born, one is never without joy.”

After the householder Zhiduoluo spoke this verse, he at once died, and was born in the Heaven of the Unburning. Then the god Zhiduoluo thought thus: “I should not stay here; I should go to Jambudvīpa and pay homage to the elder bhikṣus.” In the time it takes a strong man to bend and stretch his arm, by the power of a god he came to the Mango Grove, sent forth the heavenly light of his body, and illumined the whole Mango Grove. At that time a certain bhikṣu rose in the night, went out of his room, and was walking up and down in the open; seeing an excellent light shining over the grove, he at once spoke a verse:

　　“Whose is this wondrous heavenly form, abiding in the empty sky;

　　like a mountain of pure gold, the pure radiance of Jambūnada?”

The god Zhiduoluo answered with a verse:

　　“I am a king of gods and humans, a son of the renowned Gautama;

　　in the Mango Grove, the householder Zhiduoluo;

　　with pure precepts complete, with mindfulness fixed, himself at peace;

　　with the body of liberation complete, and the body of wisdom likewise;

　　I have come because I know the Dharma; sir, you should know this:

　　there he will attain nirvāṇa; such is this Dharma.”

After the god Zhiduoluo spoke this verse, he at once vanished and was seen no more.