雜阿含經 白話全本 · 冊2Saṃyukta Āgama · Complete Vernacular · Vol. 2
卷第十Fascicle 10
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第十，承卷第一至卷第三、卷第五、卷第七，仍屬五取蘊相應，為此篇之末卷；自經二百五十六至經二百七十二，凡十七經。經二百五十六至經二百六十二為佛弟子之間的問答與轉述，世尊不在其中說法；經二百六十三至經二百七十二為佛所說。經二百六十二之後有結集者所立之攝頌一首，卷末又有攝頌一首；經二百六十五有偈一首。往返問答之長經，經內依問答回合分段。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0064b19）經名是「雜阿含經」，這是「卷第十」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經十七部，自經二百五十六至經二百七十二；經二百六十二之後與卷末各有攝頌一首；卷末仍以「雜阿含經卷第十」作結。
〔256·問無明〕（0064b22）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗、尊者摩訶拘絺羅在耆闍崛山。當時，尊者拘絺羅在傍晚時從禪定中起來，前往尊者舍利弗的住處，彼此問候，種種互相慰悅之後，退坐在一旁。那時，尊者摩訶拘絺羅對舍利弗說：『我有想請問的事，不知您是否有空閒為我解說？』舍利弗說：『隨您所問，我所知道的，就當為您解說。』
摩訶拘絺羅問舍利弗說：『所說的無明，怎樣是無明？誰有這無明？』舍利弗回答說：『無明，是說不知；不知，就是無明。』『對什麼不知？』『就是：色是無常的，對色的無常不如實知；色是磨滅之法，對色是磨滅之法不如實知；色是生滅之法，對色是生滅之法不如實知。受、想、行、識是無常的，對受、想、行、識的無常不如實知；識是磨滅之法，對識是磨滅之法不如實知；識是生滅之法，對識是生滅之法不如實知。摩訶拘絺羅！對這五受陰不如實知、不見、沒有無間等、愚、闇、不明，這叫做無明；成就這些的人，叫做有無明。』
又問：『舍利弗！所說的明，怎樣是明？誰有這明？』舍利弗說：『摩訶拘絺羅！所說的明就是知，知就叫做明。』又問：『知什麼？』『就是知道色是無常的，對色的無常如實知；色是磨滅之法，對色是磨滅之法如實知；色是生滅之法，對色是生滅之法如實知。受、想、行、識是無常的，對受、想、行、識的無常如實知；識是磨滅之法，對識是磨滅之法如實知；識是生滅之法，對識是生滅之法如實知。拘絺羅！對這五受陰如實知、見、明、覺、慧、無間等，這叫做明；成就這法的人，叫做有明。』這兩位正士各自聽了對方所說，輾轉隨喜，從座位起身，各自回到原來的住處。
〔257·無明復云何〕（0064c20）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。當時，尊者舍利弗、尊者摩訶拘絺羅在耆闍崛山。當時，摩訶拘絺羅在傍晚時從禪定中起來，前往尊者舍利弗的住處，彼此問候，種種互相慰悅之後，退坐在一旁。那時，尊者摩訶拘絺羅對舍利弗說：『我有想請問的事，不知您是否有少許空閒為我解說？』舍利弗說：『您儘管問，我所知道的，就當為您解說。』
摩訶拘絺羅問舍利弗說：『所說的無明，又怎樣是無明？誰有這無明？』舍利弗回答說：『無明，是說不知；不知，就是無明。』『對什麼不知？』『就是對色不如實知，對色的集、色的滅、色的滅道跡不如實知；對受、想、行、識不如實知，對識的集、識的滅、識的滅道跡不如實知。摩訶拘絺羅！對這五受陰不如實知、不知、不見、不無間等、愚、闇、不明，這叫做無明；成就這些的人，叫做有無明。』
又問舍利弗：『怎樣是明？誰有這明？』舍利弗說：『所說的明就是知，知就是明。』又問：『知什麼？』舍利弗說：『對色如實知，對色的集、色的滅、色的滅道跡如實知；對受、想、行、識如實知，對識的集、識的滅、識的滅道跡如實知。拘絺羅！對這五受陰如實知、見、明、覺、慧、無間等，這叫做明；成就這法的人，叫做有明。』這兩位正士各自聽了對方所說，輾轉隨喜，從座位起身，各自回到原來的住處。
〔258·不知是無明〕（0065a13）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗、尊者摩訶拘絺羅在耆闍崛山。當時，摩訶拘絺羅在傍晚時從禪定中起來，前往舍利弗的住處，彼此問候，互相慰悅之後，退坐在一旁。當時，摩訶拘絺羅對舍利弗說：『我有想請問的事，您是否有空閒回答我呢？』舍利弗說：『您儘管問，我所知道的，就當回答。』
當時，摩訶拘絺羅對舍利弗說：『所說的無明——無明是指什麼呢？誰有這無明？』舍利弗說：『不知，就是無明。』『不知什麼？』『就是對色不如實知，對色的集、色的滅、色的味、色的患、色的離不如實知；對受、想、行、識，對識的集、識的滅、識的味、識的患、識的離不如實知。摩訶拘絺羅！對這五受陰不如實知、不如實見、不無間等、或闇、或愚，這叫做無明；成就這法的人，叫做有無明。』
又問：『明——怎樣是明？誰有這明？』舍利弗說：『知，就是明。』『知什麼呢？』舍利弗說：『對色如實知，對色的集、色的滅、色的味、色的患、色的離如實知。同樣地，對受、想、行、識如實知，對識的集、識的滅、識的味、識的患、識的離如實知。摩訶拘絺羅！對這五受陰如實知、如實見、明、覺、慧、無間等，這叫做明；成就這些的人，叫做有明。』當時，兩位正士各自聽了對方所說，歡喜而去。
〔259·云何方便求〕（0065b05）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗與摩訶拘絺羅在耆闍崛山。摩訶拘絺羅在傍晚時從禪定中起來，前往舍利弗的住處，彼此問候，互相慰悅之後，退坐在一旁。當時，摩訶拘絺羅對舍利弗說：『我有想請問的事，您是否有空閒回答我呢？』舍利弗說：『您儘管問，我所知道的，就當回答。』
當時，摩訶拘絺羅問舍利弗說：『如果比丘還沒有得到無間等法，想要求得無間等法，應當怎樣方便而求？應當思惟什麼法？』舍利弗說：『如果比丘還沒有得到無間等法，想要求得無間等法，應當精勤思惟：五受陰是病、是癰、是刺、是殺，是無常、苦、空、非我。為什麼呢？因為這正是所應當思惟之處。如果比丘對這五受陰精勤思惟，就能證得須陀洹果。』
又問：『舍利弗！證得須陀洹果之後，想要證得斯陀含果，應當思惟什麼法？』舍利弗說：『拘絺羅！已經證得須陀洹果之後，想要證得斯陀含果，也應當精勤思惟：這五受陰法是病、是癰、是刺、是殺，是無常、苦、空、非我。為什麼呢？因為這正是所應當思惟之處。如果比丘對這五受陰精勤思惟，就能證得斯陀含果。』
摩訶拘絺羅又問舍利弗說：『證得斯陀含果之後，想要證得阿那含果，應當思惟什麼法？』舍利弗說：『拘絺羅！證得斯陀含果之後，想要證得阿那含果，應當再精勤思惟：這五受陰法是病、是癰、是刺、是殺，是無常、苦、空、非我。為什麼呢？因為這正是所應當思惟之處。如果比丘對這五受陰精勤思惟，就能證得阿那含果。』
摩訶拘絺羅又問舍利弗說：『證得阿那含果之後，想要證得阿羅漢果，應當思惟什麼法？』舍利弗說：『拘絺羅！證得阿那含果之後，想要證得阿羅漢果，應當再精勤思惟：這五受陰法是病、是癰、是刺、是殺，是無常、苦、空、非我。為什麼呢？因為這正是所應當思惟之處。如果比丘對這五受陰法精勤思惟，就能證得阿羅漢果。』
摩訶拘絺羅又問舍利弗：『證得阿羅漢果之後，還要思惟什麼法？』舍利弗說：『摩訶拘絺羅！阿羅漢也仍然思惟：這五受陰法是病、是癰、是刺、是殺，是無常、苦、空、非我。為什麼呢？是為了得到尚未得到的，證得尚未證得的，見法樂住的緣故。』當時，兩位正士各自聽了對方所說，歡喜而去。
〔260·云何為滅〕（0065c12）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，尊者舍利弗前往尊者阿難的住處，彼此問候之後，退坐在一旁。當時，尊者舍利弗問尊者阿難說：『我有想請問的事，您是否有空閒回答我呢？』阿難說：『您儘管問，我所知道的，就當回答。』
舍利弗說：『阿難！所說的滅，怎樣是滅？誰有這滅？』阿難說：『舍利弗！五受陰是由過去的行所造作、由過去的思願所成，是無常、是滅法；那法滅了，這叫做滅。哪五種呢？就是色受陰是由過去的行所造作、由過去的思願所成，是無常、是滅法，那法滅了，這叫做滅。同樣地，受、想、行、識是由過去的行所造作、由過去的思願所成，是無常、是滅法，那法滅了，這叫做滅。』
舍利弗說：『正是這樣，正是這樣。阿難！如你所說，這五受陰是由過去的行所造作、由過去的思願所成，是無常、是滅法，那法滅了，這叫做滅。哪五種呢？就是色受陰是由過去的行所造作、由過去的思願所成，是無常、是滅法，那法滅了，這叫做滅。同樣地，受、想、行、識是由過去的行所造作、由過去的思願所成，是無常、是滅法，那法滅了，這叫做滅。阿難！這五受陰，如果不是由過去的行所造作、由過去的思願所成的，怎麼可以滅呢？阿難！正因為五受陰是由過去的行所造作、由過去的思願所成，是無常、是滅法，那法滅了，這叫做滅。』當時，兩位正士各自聽了對方所說，歡喜而去。
〔261·生法計是我〕（0066a05）我是這樣聽說的：有一個時候，尊者阿難住在拘睒彌國的瞿師羅園。當時，尊者阿難告訴諸比丘：『尊者富留那彌多羅尼子在年少剛出家的時候，常說深法，這樣說：阿難！是在生起之法上計有我，不是在不生上。阿難！怎樣在生起之法上計有我，不是在不生上？色生起，在生起上計是我，不是在不生上；受、想、行、識生起，在生起上計是我，不是在不生上。譬如士夫手持明鏡以及清淨的水鏡，自己看見面容生起；因為生起，所以看見，不是不生而見。所以，阿難！色生起，因為生起而計是我，不是在不生上；同樣地，受、想、行、識生起，因為生起而計是我，不是在不生上。怎樣呢？阿難！色是常呢？還是無常呢？我回答說：無常。
『他又問：無常的，是苦嗎？我回答說：是苦。又問：如果是無常、是苦，就是變易之法，聖弟子在其中還會計有我、異於我、相互在對方之中嗎？我回答說：不會的。同樣地，受、想、行、識是常呢？還是無常呢？我回答說：無常。如果是無常，是苦嗎？我回答說：是苦。又問：如果是無常、是苦，就是變易之法，多聞聖弟子在其中難道還會計有我、異於我、相互在對方之中嗎？我回答說：不會的。
『阿難！所以，色不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中。同樣地，受、想、行、識不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中——這樣如實知，如實觀察。這樣觀察的人，聖弟子對色生起厭離、離欲、解脫：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後有。同樣地，對受、想、行、識生起厭離、離欲、解脫：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後有。
『諸比丘應當知道，那位尊者對我有大饒益；我從那位尊者那裡聽聞法之後，遠塵離垢，得法眼淨。我從那時以來，常以這法為四眾宣說，不為其餘外道的沙門、婆羅門出家者宣說。』
〔262·闡陀請法〕（0066b06）我是這樣聽說的：有一個時候，有眾多上座比丘住在波羅㮈國仙人住處的鹿野苑中，那時佛般泥洹還不久。當時，長老闡陀早晨穿好衣服、拿著鉢，進入波羅㮈城乞食。食畢，回來收好衣鉢，洗過腳後，拿著戶鈎，從這片林到那片林，從這間房到那間房，從這處經行處到那處經行處，處處請求諸比丘說：『請教授我，為我說法，使我知法、見法，我當如法而知、如法而觀。』當時，諸比丘對闡陀說：『色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。』
闡陀對諸比丘說：『我已經知道色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。』闡陀又說：『然而我不喜歡聽聞：「一切諸行空寂、不可得，愛盡、離欲、涅槃。」在這當中，怎麼會有一個我，而說：這樣知、這樣見，這叫做見法呢？』第二次、第三次也這樣說。闡陀又說：『在這當中，還有誰有力量能夠為我說法，使我知法、見法？』又這樣想：『尊者阿難現在在拘睒彌國的瞿師羅園，曾經供養、親近世尊，為佛所讚歎，諸梵行者都認識他。他必定能夠為我說法，使我知法、見法。』
當時，闡陀過了這一夜，早晨穿好衣服、拿著鉢，進入波羅㮈城乞食。食畢，回來收拾臥具；收拾好臥具之後，拿著衣鉢前往拘睒彌國，一路漸漸遊行，到了拘睒彌國，收好衣鉢，洗過腳後，前往尊者阿難的住處，彼此問候之後，退坐在一旁。
當時，闡陀對尊者阿難說：『有一個時候，諸上座比丘住在波羅㮈國仙人住處的鹿野苑中。那時，我早晨穿好衣服、拿著鉢，進入波羅㮈城乞食。食畢，回來收好衣鉢，洗過腳後，拿著戶鉤，從這片林到那片林，從這間房到那間房，從這處經行處到那處經行處，處處見到諸比丘，就請求他們說：請教授我，為我說法，使我知法、見法。當時，諸比丘為我說法說：「色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。」我那時對諸比丘說：我已經知道色無常，受、想、行、識無常，一切行無常，一切法無我，涅槃寂滅。然而我不喜歡聽聞：一切諸行空寂、不可得，愛盡、離欲、涅槃。在這當中，怎麼會有一個我，而說：這樣知、這樣見，這叫做見法呢？我那時這樣想：在這當中，還有誰有力量能夠為我說法，使我知法、見法？我當時又這樣想：尊者阿難現在在拘睒彌國的瞿師羅園，曾經供養、親近世尊，為佛所讚歎，諸梵行者都認識他。他必定能夠為我說法，使我知法、見法。善哉！尊者阿難，現在請為我說法，使我知法、見法。』
當時，尊者阿難對闡陀說：『善哉！闡陀！我心中非常歡喜，我慶幸您能在梵行人面前無所覆藏，破除虛偽之刺。闡陀！色無常，受、想、行、識無常，一切諸行無常，一切法無我，涅槃寂滅——這是愚癡凡夫所不能理解的。你現在堪能領受殊勝微妙之法，你現在仔細聽，我當為你解說。』當時，闡陀這樣想：『我現在歡喜，得到殊勝微妙之心，得到踊躍喜悅之心，我現在堪能領受殊勝微妙之法。』
那時，阿難對闡陀說：『我親自從佛聽聞，佛教導摩訶迦旃延說：世人顛倒，依於二邊：或有、或無。世人執取諸境界，心便計著。迦旃延！如果不受、不取、不住、不計於我，這苦生時就生，滅時就滅。迦旃延！對此不疑、不惑、不由於他人而能自己知道，這叫做正見，是如來所說的。為什麼呢？迦旃延！如實正觀世間的集，就不會生起世間無見；如實正觀世間的滅，就不會生起世間有見。迦旃延！如來離於二邊，說於中道，就是：此有故彼有，此生故彼生，即緣無明有行，乃至生、老、病、死、憂、悲、惱、苦集；此無故彼無，此滅故彼滅，即無明滅則行滅，乃至生、老、病、死、憂、悲、惱、苦滅。』
尊者阿難說這法的時候，闡陀比丘遠塵離垢，得法眼淨。那時，闡陀比丘見法、得法、知法、起法，超越狐疑，不由於他人，在大師的教法中得無所畏。他恭敬合掌，對尊者阿難說：『正應當是這樣。像這樣有智慧的梵行者、善知識的教授、教誡與說法。我現在從尊者阿難這裡，聽聞這樣的法，對一切行，都空、都寂、全不可得、愛盡、離欲、滅盡、涅槃，心樂於正住、解脫，不再退轉，不再見有我，只見正法。』當時，阿難對闡陀說：『你如今得到大善利，在甚深的佛法之中，得到聖慧眼。』當時，兩位正士輾轉隨喜，從座位起身，各自回到原來的住處。
〔攝頌·經256–262〕（0067a20）以上七經，結集者以一首頌收攝其名：「輸屢那三種」，頌首一名所指之經，本卷未收；「無明亦有三」，摩訶拘絺羅三度問舍利弗何為無明、何為明——『經256–258』；「無間等」，摩訶拘絺羅問未得無間等法者應當思惟什麼法——『經259』；「滅」，舍利弗問阿難何為滅——『經260』；「富留那」，阿難轉述富留那彌多羅尼子所說的在生起之法上計有我——『經261』；「闡陀」，闡陀請法，阿難為他轉述佛教導迦旃延的中道——『經262』。
〔263·以知見故〕（0067a22）我是這樣聽說的：有一個時候，佛住在拘留國的雜色牧牛聚落。那時，佛告訴諸比丘：『我因為知、見的緣故，得以諸漏窮盡，不是不知、不見。怎樣因為知、見的緣故得以諸漏窮盡，不是不知、不見？就是：這是色，這是色的集，這是色的滅；這是受、想、行、識，這是識的集，這是識的滅。如果不修方便、隨順成就，卻用心求：讓我諸漏窮盡，心得解脫——應當知道，那位比丘終究不能得到漏盡解脫。為什麼呢？因為不修習的緣故。不修習什麼？就是不修習念處、正勤、如意足、根、力、覺、道。譬如孵卵的母雞，生了眾多的卵，卻不能隨時覆蔭溫養，調節冷暖，而想讓雛雞以嘴、以爪啄破卵殼自己出生，安穩地破殼而出；應當知道，那些雛雞沒有自力，能夠以嘴、以爪安穩地破殼而出。為什麼呢？因為那母雞不能隨時覆蔭溫養，調節冷暖、長養雛雞的緣故。同樣地，比丘不勤加修習、隨順成就，而想得到漏盡解脫，這是不可能的。為什麼呢？因為不修習的緣故。不修什麼？就是不修念處、正勤、如意足、根、力、覺、道。如果比丘修習、隨順成就，即使不想讓自己漏盡解脫，那位比丘也自然漏盡，心得解脫。為什麼呢？因為修習的緣故。修習什麼？就是修念處、正勤、如意足、根、力、覺、道。如同那孵卵的母雞善於養護牠的卵，隨時覆蔭溫養，冷暖適當，即使不想讓雛雞設法自己啄卵而出，那些雛雞自然能夠設法安穩地破殼而出。為什麼呢？因為那孵卵的母雞隨時覆蔭溫養、冷暖適當的緣故。同樣地，比丘善修方便，即使不想漏盡解脫，那位比丘也自然漏盡，心得解脫。為什麼呢？因為勤加修習的緣故。修習什麼？就是修念處、正勤、如意足、根、力、覺、道。譬如巧匠、巧匠的弟子，手握斧柄，握持不止，斧柄漸漸微損，手指握處的痕跡顯現出來；然而他不覺察斧柄的微損，而損盡之處已經顯現。同樣地，比丘精勤修習、隨順成就，自己不知、不見今天漏盡了多少、明天漏盡了多少，然而那位比丘知道有漏盡。為什麼呢？因為修習的緣故。修習什麼？就是修習念處、正勤、如意足、根、力、覺、道。譬如大船停在海邊，經過夏季六個月，風吹日曬，綁結的藤索漸漸斷了。同樣地，比丘精勤修習、隨順成就，一切結縛、使、煩惱、纏，漸漸得到解脫。為什麼呢？因為善加修習的緣故。修習什麼？就是修習念處、正勤、如意足、根、力、覺、道。』說這法的時候，六十位比丘不起諸漏，心得解脫。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔264·小土摶〕（0067c04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘在禪定中思惟，這樣想：『是否有色是常、恆、不變易、正住的呢？同樣地，是否有受、想、行、識是常、恆、不變易、正住的呢？』這位比丘在傍晚時從禪定中起來，前往佛的住處，以頭面禮佛足，退住一旁，對佛說：『世尊！我在禪定中思惟，這樣想：是否有色是常、恆、不變易、正住的呢？同樣地，是否有受、想、行、識是常、恆、不變易、正住的呢？現在稟問世尊：是否有色是常、恆、不變易、正住的呢？是否有受、想、行、識是常、恆、不變易、正住的呢？』
那時，世尊手拿一小塊土，告訴那位比丘說：『你看見我手中的土塊嗎？』比丘稟白佛：『已經看見了，世尊！』『比丘！像這樣少許的土，我都不可得；如果我可得的話，那就是常、恆、不變易、正住之法了。』
佛告訴比丘：『我自己憶念宿命，長夜修福，得到種種殊勝微妙、可愛的果報之事。曾經在七年之中修習慈心，經過七劫的成與壞，不還生此世間。七劫壞時，生於光音天；七劫成時，還生梵世，在空的宮殿中作大梵王，無勝、無上，統領千世界。從那以後，又三十六次作天帝釋；又百千次作轉輪聖王，統領四天下，以正法治理教化，七寶具足，就是輪寶、象寶、馬寶、摩尼寶、玉女寶、主藏臣寶、主兵臣寶；千子具足，個個勇健；在四海之內，那土地平正，沒有種種毒刺，不以威勢、不以逼迫，以法調伏。
『依灌頂王之法，有八萬四千龍象，都以眾寶莊嚴裝飾，寶網覆蓋其上，豎立寶幢，以布薩象王為最前的導首，早晨、傍晚兩時自己聚集在殿前。我當時心想：這一大群象，每天兩次往來，踐踏殺害眾生無數；願讓其中四萬二千象一百年才來一次。就如所願，八萬四千象中，四萬二千象一百年才來一次。
『灌頂王法又有八萬四千匹馬，也以純金作為種種乘具，金網覆蓋其上，以婆羅馬王為導首。灌頂王法有八萬四千四種寶車，就是金車、銀車、琉璃車、頗梨車，以獅子、虎、豹的皮和雜色的欽婆羅作為覆蓋的襯墊，以求毗闍耶難提音聲之車為導首。灌頂王法統領八萬四千城，安穩豐樂，人民熾盛，以拘舍婆提城為上首。灌頂王法有八萬四千四種宮殿，就是金、銀、琉璃、頗梨、摩尼琉璃，以由訶為上首。比丘！灌頂王法有八萬四千四種寶床，就是金、銀、琉璃、頗梨，以種種繒褥、氍氀、𣯾㲪、迦陵伽臥具鋪在上面，安置紅色的枕頭。再者，比丘！灌頂王法又有八萬四千四種衣服，就是迦尸細衣、芻摩衣、頭鳩羅衣、拘沾婆衣。再者，比丘！灌頂王法有八萬四千玉女，就是剎利女、似剎利女，何況其餘的女子。再者，比丘！灌頂王法有八萬四千種飲食，眾味具足。
『比丘！八萬四千玉女之中，只以一人作為給侍；八萬四千寶衣，只穿一件衣；八萬四千寶床，只睡一張床；八萬四千宮殿，只住一座殿；八萬四千城，只居住一城，名叫拘舍婆提；八萬四千寶車，只乘一車，名叫毘闍耶難提瞿沙，出城遊觀；八萬四千寶馬，只乘一馬，名叫婆羅訶，毛與尾是紺青色；八萬四千龍象，只乘一象，名叫布薩陀，出城遊觀。
『比丘！這是什麼樣的業報，得到這樣的威德自在呢？這是三種業的果報。哪三種呢？一是布施，二是調伏，三是修道。比丘應當知道，凡夫染習五欲，沒有厭足；聖人智慧成就圓滿，而常常知足。比丘！一切諸行，過去已經盡滅、過去已經變易，那些自然而有的種種器具以及名稱，都完全磨滅了。所以，比丘！應當永遠止息諸行，厭離、斷欲、解脫。比丘！色是常呢？還是無常呢？』
比丘稟白佛說：『無常，世尊！』『如果是無常的，那是苦嗎？』比丘稟白佛說：『是苦，世尊！』『比丘！如果是無常、是苦，就是變易之法，聖弟子難道還會在其中計有我、異於我、相互在對方之中嗎？』比丘稟白佛：『不會的，世尊！』『同樣地，受、想、行、識，是常呢？還是無常呢？』比丘稟白佛說：『無常，世尊！』『如果是無常的，那是苦嗎？』比丘稟白佛說：『是苦，世尊！』『比丘！如果是無常、是苦，就是變易之法，聖弟子難道還會在其中計有我、異於我、相互在對方之中嗎？』比丘稟白佛：『不會的，世尊！』
佛告訴比丘：『所有的色，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中。同樣地，受、想、行、識，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中。比丘！對於色應當生起厭離——厭、離欲、解脫；同樣地，對於受、想、行、識，應當生起厭、離欲、解脫，解脫知見：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後有。』
當時，那位比丘聽了佛所說的，踊躍歡喜，作禮而去。他常常憶念土塊之譬的教授，獨自在一處寂靜之所，精勤思惟，不放逸而住；不放逸而住之後——善男子之所以剃除鬚髮，以正信離家，出家學道，是為了究竟無上的梵行，見法而自己知道、親身作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後有。當時，那位尊者也自己知法，心得解脫，成為阿羅漢。
〔265·聚沫五譬〕（0068b29）我是這樣聽說的：有一個時候，佛住在阿毘陀處的恒河岸邊。那時，世尊告訴諸比丘：『譬如恒河大水暴漲，隨著水流聚集成水沫，明眼的士夫仔細觀察、分別；仔細觀察分別的時候，它無所有、不牢、不實、沒有堅固。為什麼呢？因為那聚沫之中沒有堅實的緣故。同樣地，所有的色，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的——比丘！仔細觀察、思惟、分別，它無所有、不牢、不實、沒有堅固，如病、如癰、如刺、如殺，是無常、苦、空、非我。為什麼呢？因為色沒有堅實的緣故。諸比丘！譬如大雨中的水泡，一起一滅，明眼的士夫仔細觀察、思惟、分別；仔細觀察、思惟、分別的時候，它無所有、不牢、不實、沒有堅固。為什麼呢？因為那水泡沒有堅實的緣故。同樣地，比丘！所有的受，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的——比丘！仔細觀察、思惟、分別。仔細觀察、思惟、分別的時候，它無所有、不牢、不實、沒有堅固，如病、如癰、如刺、如殺，是無常、苦、空、非我。為什麼呢？因為受沒有堅實的緣故。諸比丘！譬如春末夏初，無雲、無雨，太陽正盛的中午時分，野馬流動，明眼的士夫仔細觀察、思惟、分別；仔細觀察、思惟、分別的時候，它無所有、不牢、不實、沒有堅固。為什麼呢？因為那野馬沒有堅實的緣故。同樣地，比丘！所有的想，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的——比丘！仔細觀察、思惟、分別。仔細觀察、思惟、分別的時候，它無所有、不牢、不實、沒有堅固，如病、如癰、如刺、如殺，是無常、苦、空、非我。為什麼呢？因為想沒有堅實的緣故。諸比丘！譬如明眼的士夫尋求堅固的木材，手持利斧，進入山林，看見一棵大芭蕉樹，𦟛直高大，就砍伐它的根，斬截它的頂端，一葉一葉依次剝開，全無堅實；他仔細觀察、思惟、分別。仔細觀察、思惟、分別的時候，它無所有、不牢、不實、沒有堅固。為什麼呢？因為那芭蕉沒有堅實的緣故。同樣地，比丘！所有的行，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的——比丘！仔細觀察、思惟、分別。仔細觀察、思惟、分別的時候，它無所有、不牢、不實、沒有堅固，如病、如癰、如刺、如殺，是無常、苦、空、非我。為什麼呢？因為那諸行沒有堅實的緣故。諸比丘！譬如幻師、或幻師的弟子，在四衢道口，幻作象兵、馬兵、車兵、步兵，有智慧的明眼士夫仔細觀察、思惟、分別；仔細觀察、思惟、分別的時候，它無所有、不牢、不實、沒有堅固。為什麼呢？因為那幻沒有堅實的緣故。同樣地，比丘！所有的識，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的——比丘！仔細觀察、思惟、分別；仔細觀察、思惟、分別的時候，它無所有、不牢、不實、沒有堅固，如病、如癰、如刺、如殺，是無常、苦、空、非我。為什麼呢？因為識沒有堅實的緣故。』那時，世尊想要重新宣說這個意義，而說偈言：
『觀察色，如同聚集的水沫；受，如同水上的浮泡；
想，如同春時的陽燄；諸行，如同芭蕉；
諸識之法，如同幻化——這是日種姓的世尊所說。
周遍而審諦地思惟，以正念善加觀察：
無有真實、不堅固，沒有我，也沒有我所。
對這苦的陰身，大智者分別解說：
離開了三種法，身體就成為被棄之物；
壽命、暖氣以及諸識，離開了這些，剩下的身分，
永遠被棄置在丘塚之間，如同木頭，沒有識與想。
這身體常是如此，幻化虛偽，誘惑愚夫；
如同殺害者，如同毒刺，沒有一處是堅固的。
比丘勤加修習，觀察這陰身，
晝夜常常專心精進，以正智繫念而住，
有為之行長久止息，永遠得到清涼之處。』
當時，諸比丘聽了佛所說的，歡喜地奉行。
〔266·無明所蓋〕（0069b04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，佛告訴諸比丘：『在無始的生死之中，為無明所覆蓋，為愛結所繫縛，長夜輪迴，不知苦的本際。有時長久不下雨，大地所生的百穀草木，全都枯乾。諸比丘！如果為無明所覆蓋、為愛結所繫縛，眾生在生死中輪迴，愛結不斷，就不能窮盡苦的邊際。諸比丘！有時長夜不下雨，大海的水全都枯竭。諸比丘！為無明所覆蓋、為愛結所繫縛，眾生在生死中輪迴，愛結不斷，就不能窮盡苦的邊際。諸比丘！有時在長夜之中，須彌山王全都崩落；為無明所覆蓋、為愛結所繫縛，眾生長夜在生死中輪迴，愛結不斷，就不能窮盡苦的邊際。諸比丘！有時在長夜之中，這大地全都敗壞，而眾生為無明所覆蓋、為愛結所繫縛，眾生長夜在生死中輪迴，愛結不斷，就不能窮盡苦的邊際。比丘！譬如小狗被繫在柱子上，那繫繩不斷，牠就長夜繞著柱子，輪迴而轉。同樣地，比丘！愚夫眾生不如實知色、色的集、色的滅、色的味、色的患、色的離，長夜輪迴，隨順著色而轉；同樣地，不如實知受、想、行、識，識的集、識的滅、識的味、識的患、識的離，長夜輪迴，隨順著識而轉。諸比丘！隨色而轉，隨受而轉，隨想而轉，隨行而轉，隨識而轉。因為隨色而轉，所以不能脫離色；因為隨受、想、行、識而轉，所以不能脫離識。因為不能脫離的緣故，不能脫離生、老、病、死、憂、悲、惱、苦。多聞聖弟子因為如實知色、色的集、色的滅、色的味、色的患、色的離，所以不隨色而轉；因為如實知受、想、行、識，識的集、識的滅、識的味、識的患、識的離，所以不隨識而轉。因為不隨之而轉，所以脫離色，脫離受、想、行、識，我說他脫離了生、老、病、死、憂、悲、惱、苦。』佛說完這部經。當時，諸比丘聽了佛所說的，歡喜地奉行。
〔267·嗟蘭那鳥〕（0069c02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『眾生在無始的生死之中，為無明所覆蓋，為愛結所繫縛，長夜在生死中輪迴，不知苦的邊際。諸比丘！譬如狗被繩子繫在柱子上，因為繫結不斷，就隨順著柱子而轉，或住、或臥，都不離開柱子。同樣地，凡愚眾生對於色不離貪欲、不離愛、不離念、不離渴，在色中輪迴，隨色而轉，或住、或臥，都不離開色。同樣地，受、想、行、識，隨受、想、行、識而轉，或住、或臥，都不離開識。諸比丘！應當善加思惟、觀察自心。為什麼呢？因為長夜以來，心為貪欲所染，為瞋恚、愚癡所染的緣故。比丘！心惱，所以眾生惱；心淨，所以眾生淨。比丘！我不見有哪一種色彩斑駁如同斑色鳥的，而心又超過這個。為什麼呢？因為那畜生的心種種不同，所以牠的色也種種不同。所以，比丘！應當善加思惟、觀察自心。諸比丘！長夜以來，心為貪欲所染，為瞋恚、愚癡所染；心惱，所以眾生惱；心淨，所以眾生淨。比丘應當知道——你們見過嗟蘭那鳥種種雜色嗎？』回答說：『曾經見過，世尊！』佛告訴比丘：『如同嗟蘭那鳥種種雜色，我說那心的種種雜亂也是這樣。為什麼呢？因為那嗟蘭那鳥的心種種不同，所以牠的色也種種不同。所以，應當善加觀察、思惟自心：長夜以來，種種貪欲、瞋恚、愚癡所染；心惱，所以眾生惱；心淨，所以眾生淨。譬如畫師、畫師的弟子，善於整治白色的底面，備好眾多彩色，隨意畫出種種形像。同樣地，比丘！凡愚眾生不如實知色、色的集、色的滅、色的味、色的患、色的離；因為對色不如實知，所以樂著於色；因為樂著於色，又生出未來的諸色。同樣地，凡愚之人不如實知受、想、行、識，識的集、識的滅、識的味、識的患、識的離；因為不如實知，所以樂著於識；因為樂著於識，又生出未來的諸識。因為當生未來的色、受、想、行、識，所以於色不得解脫，於受、想、行、識不得解脫，我說他們不能解脫生、老、病、死、憂、悲、惱、苦。有多聞聖弟子如實知色、色的集、色的滅、色的味、色的患、色的離；因為如實知，所以不樂著於色；因為不樂著，所以不生出未來的色。如實知受、想、行、識，識的集、識的滅、識的味、識的患、識的離；因為如實知，所以不染著於識；因為不樂著，所以不生出未來的諸識。因為不樂著於色、受、想、行、識，所以於色得到解脫，於受、想、行、識得到解脫，我說他們解脫了生、老、病、死、憂、悲、惱、苦。』佛說完這部經，當時諸比丘聽了佛所說的，歡喜地奉行。
〔268·河水從山㵎出〕（0070a12）我是這樣聽說的：有一個時候，佛在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『譬如河水從山澗流出，那水又深又急，水流激盪奔注，漂沒了許多東西。那河的兩岸生著雜草樹木，被大水壓倒，順著水邊伏靡。眾人涉水渡河，多被水所漂走，隨著水流沉溺；遇到浪頭靠近岸邊，伸手攀援草木，草木又斷了，仍隨著水漂走。同樣地，比丘！如果凡愚眾生不如實知色、色的集、色的滅、色的味、色的患、色的離，因為不如實知，所以樂著於色，說色是我，那色也隨之斷壞；同樣地，不如實知受、想、行、識，識的集、識的滅、識的味、識的患、識的離，因為不如實知，所以樂著於識，說識是我，識也隨之斷壞。如果多聞聖弟子如實知色、色的集、色的滅、色的味、色的患、色的離，因為如實知，所以不樂著於色；如實知受、想、行、識，識的集、識的滅、識的味、識的患、識的離，因為如實知，所以不樂著於識。因為不樂著的緣故，這樣自己知道，得般涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後有。』佛說完這部經，當時諸比丘聽了佛所說的，歡喜地奉行。
〔269·非汝所應〕（0070b01）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『不是你們所應有的法，應當全部捨離；捨離了那法之後，長夜安樂。比丘！什麼法不是你們所應有的，應當迅速捨離？就是這色、受、想、行、識，不是你們所應有的，應當全部捨離；斷除了那法之後，長夜安樂。譬如祇桓林中的樹木，有人砍伐枝條，扛著拿走，你們也不會憂愁悲戚。為什麼呢？因為那些樹木不是我、不是我所。同樣地，比丘！不是你們所應有的，應當全部捨離；捨離之後，長夜安樂。什麼不是你們所應有的？色不是你們所應有的，應當全部捨離；捨離之後，長夜安樂。同樣地，受、想、行、識不是你們所應有的，應當迅速捨離；捨離了那法之後，長夜安樂。諸比丘！色是常呢？還是無常呢？』諸比丘稟白佛說：『無常，世尊！』『比丘！無常的，是苦嗎？』回答說：『是苦，世尊！』佛告訴比丘：『如果是無常、是苦，就是變易之法，多聞聖弟子難道會在其中見有我、異於我、相互在對方之中嗎？』回答說：『不會的，世尊！』『同樣地，受、想、行、識是常呢？還是無常呢？』回答說：『無常，世尊！』『比丘！如果是無常的，是苦嗎？』回答說：『是苦，世尊！』佛告訴比丘：『如果是無常、是苦，就是變易之法，多聞聖弟子難道會在其中見有我、異於我、相互在對方之中嗎？』回答說：『不會的，世尊！』『比丘！所以，所有的色，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中；同樣地，受、想、行、識，不論是過去的、未來的、現在的，是內的、外的，是粗的、細的，是好的、醜的，是遠的、近的，那一切都不是我、不是異於我、不是相互在對方之中。聖弟子觀察這五受陰不是我、不是我所。這樣觀察的時候，對於諸世間無所取著；無所取著的人，自己得到涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後有。』佛說完這部經，當時諸比丘聽了佛所說的，歡喜地奉行。
〔270·無常想〕（0070c02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。譬如農夫在夏末秋初深耕他的田地，翻出草根，斷除雜草。同樣地，比丘！無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。比丘！譬如有人割草，用手抓住草的末端，舉起來抖動，枯萎的都掉落了，取下那長的。同樣地，比丘！無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。譬如菴羅果長在樹上，猛風搖動枝條，果實全都墮落。同樣地，無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。譬如樓閣，中心堅固，為眾多木材所依止，攝受而不散。同樣地，無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。譬如一切眾生的足跡之中，象的足跡最大，因為能攝受其他足跡的緣故。同樣地，無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。譬如閻浮提一切諸河，都奔赴大海；那大海是最為第一的，因為全部攝受的緣故。同樣地，無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。譬如太陽出來，能除去一切世間的黑闇。同樣地，無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。譬如轉輪聖王，在諸小王之中最上、最勝。同樣地，無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明。諸比丘！怎樣修無常想，修習、多修習，能斷除一切欲愛、色愛、無色愛、掉、慢、無明？如果比丘在空曠的露地，或在林間樹下，善加正確地思惟，觀察色是無常的，受、想、行、識是無常的；這樣思惟，就能斷除一切欲愛、色愛、無色愛、掉、慢、無明。為什麼呢？無常想能建立無我想；聖弟子安住於無我想，心遠離我慢，順此而得涅槃。』佛說完這部經，當時諸比丘聽了佛所說的，歡喜地奉行。
〔271·低舍〕（0071a04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘名叫低舍，與眾多比丘聚集在食堂，對諸比丘說：『諸位尊者，我不能分別法，不樂於修梵行，多樂於睡眠，對法疑惑。』
那時，眾中有一位比丘前往佛的住處，禮佛足，退住一旁，對佛說：『世尊！低舍比丘在眾多比丘聚集於食堂時，這樣說，公然宣稱：我不能分別法，不樂於修梵行，多樂於睡眠，對法疑惑。』佛告訴這位比丘：『這低舍比丘是愚癡的人，不守護根門，飲食不知節量，初夜、後夜心不覺悟，懈怠懶惰，不勤精進，不善於觀察思惟善法；要他能夠分別法、心樂於修梵行、遠離睡眠、在正法中遠離疑惑，這是不可能的。如果比丘守護根門，飲食知量，初夜、後夜覺悟精進，觀察善法，樂於分別法，樂於修梵行，遠離睡眠，心不疑法，這是可能的。』
那時，世尊告訴一位比丘：『你去對低舍比丘說：大師叫你。』那位比丘稟白佛：『是的，遵命。』上前禮佛足，前往低舍的住處，這樣說：『長老低舍！世尊叫你！』低舍聽到這個命令，前往世尊的住處，稽首禮足，退住一旁。
那時，世尊對低舍比丘說：『你，低舍！是否確實在眾多比丘聚集於食堂時，這樣宣稱：諸位長老！我不能分別法，不樂於梵行，多樂於睡眠，對法疑惑？』低舍稟白佛：『確實如此，世尊！』佛問低舍：『我現在問你，你隨自己的意思回答。你認為怎樣？如果對於色不離貪、不離欲、不離愛、不離念、不離渴，那色如果變化、如果改異，你認為怎樣？會生起憂、悲、惱、苦嗎？』低舍稟白佛：『是的，世尊！如果對於色不離貪、不離欲、不離愛、不離念、不離渴，那色如果變化、如果改異，確實會生起憂、悲、惱、苦。世尊！確實如此，沒有不同。』佛告訴低舍：『善哉！善哉！低舍！正應當是這樣，這是就不離貪欲而說的法。低舍！對於受、想、行、識，不離貪、不離欲、不離愛、不離念、不離渴，那識如果變化、如果改異，你認為怎樣？會生起憂、悲、惱、苦嗎？』低舍稟白佛：『是的，世尊！對於識不離貪、不離欲、不離愛、不離念、不離渴，那識如果變化、如果改異，確實會生起憂、悲、惱、苦。世尊！確實如此，沒有不同。』佛告訴低舍：『善哉！善哉！正應當是這樣，這是就識不離貪欲而說的法。』
佛告訴低舍：『你認為怎樣？如果對於色離貪、離欲、離愛、離念、離渴，那色如果變化、如果改異的時候，會生起憂、悲、惱、苦嗎？』低舍稟白佛：『不會的，世尊！』『正是這樣，沒有不同。你認為怎樣？受、想、行、識，離貪、離欲、離愛、離念、離渴，那識如果變化、如果改異，會生起憂、悲、惱、苦嗎？』低舍回答說：『不會的，世尊！正是這樣，沒有不同。』
佛告訴低舍：『善哉！善哉！低舍！現在當為你說一個譬喻；有智慧的人，藉由譬喻而得以理解。如同兩個士夫結伴走同一條路，一個善於識路，一個不識路。那不識路的人對識路的人這樣說：我想去某城、某村、某聚落，請指示我道路。當時，識路的人就指示他道路，對他說：士夫，從這條路走去，前面會見到兩條路，捨棄左邊、順著右邊往前走；又會有坑、澗、渠流，又應當捨棄左邊、順著右邊；又會有叢林，又應當捨棄左邊、順著右邊。你應當這樣漸漸前行，就能到達某城。』佛告訴低舍：『那譬喻是這樣的：不識路的人，譬喻愚癡凡夫；那識路的人，譬喻如來、應、等正覺；前面的兩條路，是指眾生的狐疑；左邊的路，是三種不善法——貪、恚、害覺；那右邊的路，是指三種善覺——出要離欲覺、不瞋覺、不害覺；往前走的左路，是指邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定；往前走的右路，是指正見、正志、正語、正業、正命、正方便、正念、正定；坑、澗、渠流，是指瞋恚、覆障、憂、悲；叢林，是指五欲功德；城，是指般涅槃。』
佛告訴低舍：『佛作為大師，為諸聲聞所應作的已經作了；如今應當作的，哀愍悲念、以義利使之安樂，都已經全部作了。你們今日應當作你們所應作的：應當在樹下，或在空曠露地、山巖窟宅，鋪草為座，善加思惟，以正念修不放逸，不要使日後心中有悔恨——這是我現在對你們的教誨。』那時，低舍聽了佛所說的，歡喜地奉行。
〔272·責諸比丘〕（0071c14）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，眾中有少許諍事，世尊因為責備諸比丘的緣故，早晨穿好衣服、拿著鉢，進入城中乞食。食畢，出城，收好衣鉢，洗過腳，進入安陀林，坐在一棵樹下，獨自靜默思惟，這樣想：『眾中有少許諍事，我責備了諸比丘；然而那眾中有許多年少比丘，出家不久，見不到大師，或許會生起悔心，愁憂不樂。我長夜以來已對諸比丘生起哀愍之心，現在應當再回去，攝取那些大眾，因為哀愍的緣故。』
當時，大梵王知道佛心中所念，如同力士屈伸手臂那樣短的時間，從梵天隱沒，住立在佛前，對佛說：『正是這樣，世尊！正是這樣，善逝！您因少許諍事而責備諸比丘。那眾中多有年少比丘，出家不久，見不到大師，或許會生起悔心，愁憂不樂。世尊長夜以來哀愍、攝受眾僧。善哉！世尊！願您現在回去，攝受諸比丘。』那時，世尊心中已垂念哀愍梵天的緣故，默然而許。當時，大梵天知道佛世尊已默然應許，向佛作禮，右繞三匝，忽然不見。
那時，世尊在大梵天王回去不久，就回到祇樹給孤獨園，鋪好尼師檀，收攝身體端正而坐，表現出細微的形相，使諸比丘敢於前來奉見。當時，諸比丘來到佛的住處，面懷慚愧之色，上前禮佛足，退坐一旁。那時，世尊告訴諸比丘：『出家之人，以卑下的方式活命，剃除頭髮，手持鉢器，挨家挨戶乞食，如同被禁咒的人一般。之所以這樣，是為了求取勝義的緣故，是為了度脫生、老、病、死、憂、悲、惱、苦，究竟苦的邊際的緣故。諸善男子！你們不是被國王、盜賊所驅使，不是負債的人，不是因為恐怖、不是因為怕失去性命而出家，正是為了解脫生、老、病、死、憂、悲、惱、苦。你們不是為此而出家的嗎？』比丘稟白佛：『確實如此，世尊！』
佛告訴比丘：『你們諸比丘是為了這樣的勝義而出家的。怎麼在這當中還有一個愚癡凡夫，生起貪欲，極生染著，瞋恚兇暴，懈怠下劣，失念不定，諸根迷亂？譬如士夫從闇而入闇，從冥入冥，從糞廁出來又墮入糞廁，以血洗血，捨離了諸惡又再取惡。我說這個譬喻：愚凡的比丘也是這樣。又譬如焚燒屍體剩下的火𣕊，被丟棄在塚墓之間，不為樵夫採伐所拾取。我說這個譬喻：愚癡凡夫比丘生起貪欲，極生染著，瞋恚兇暴，懈怠下劣，失念不定，諸根散亂，也是這樣。
『比丘！有三種不善覺法。哪三種呢？貪覺、恚覺、害覺；這三種覺由想而生起。怎樣是想？想有無量種種：貪想、恚想、害想，諸不善覺從這裡而生。比丘！貪想、恚想、害想，貪覺、恚覺、害覺，以及無量種種不善，怎樣能究竟滅盡？在四念處繫心，安住於無相三昧，修習、多修習，惡不善法就從此而滅，無餘永盡——正是以這法。
『善男子、善女人信樂出家，修習無相三昧，修習、多修習之後，安住於甘露門，乃至究竟甘露涅槃。我不說這甘露涅槃是依於三種見的人。哪三種呢？有一種見這樣這樣說：命就是身。又有這樣的見：命異、身異。又這樣說：色是我，無二無異，長存不變。多聞聖弟子這樣思惟：世間是否有一法可以取著而沒有罪過的？思惟之後，全然不見有一法可以取著而沒有罪過的：我如果取色，就有罪過；如果取受、想、行、識，就有罪過。這樣知道之後，對於諸世間就無所取；無所取的人，自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後有。』佛說完這部經。當時，諸比丘聽了佛所說的，歡喜地奉行。
〔攝頌·經263–272〕（0072b12）以上十經，結集者以一首頌收攝其名：「應說」，頌首一名，本卷經文無此連文，依頌名之次第——『經263』；「小土摶」，世尊手拿小土塊，為一位比丘說無有常住之色——『經264』；「泡沫」，聚沫、水泡等五譬——『經265』；「二無知」，二經同以為無明所覆蓋、為愛結所繫縛、不知苦的本際起說——『經266·267』；「河流」，河水從山澗流出之譬——『經268』；「祇林」，經中作祇桓林樹木之譬——『經269』；「樹」，菴羅果長在樹上之譬——『經270』；「低舍」，低舍比丘自言不樂梵行，世尊為說二路之譬——『經271』；「責」，世尊因少許諍事責備諸比丘——『經272』；「諸想」，經中說想有無量種種：貪想、恚想、害想——『經272』；或以「諸想」當經270 之無常想，並錄。
Fascicle 10 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: continuing from Fascicles 1 to 3, Fascicle 5, and Fascicle 7, and still within the Connected Discourses on the Five Aggregates of Clinging, it is the last fascicle of this section; from the two hundred and fifty-sixth discourse to the two hundred and seventy-second, seventeen discourses in all. Discourses 256 to 262 are questions and answers and retellings among the Buddha’s disciples, and the World-Honored One does not teach in them; Discourses 263 to 272 are spoken by the Buddha. After Discourse 262 there is a summary verse set by the compilers, and at the end of the fascicle there is another summary verse; Discourse 265 has one verse. Long discourses of questions and answers back and forth are divided into segments within the discourse by the rounds of question and answer. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0064b19）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 10.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds seventeen discourses, from the two hundred and fifty-sixth to the two hundred and seventy-second; after Discourse 262 and at the end of the fascicle there is a summary verse each; at the end of the fascicle it closes again with “Saṃyukta Āgama, Fascicle 10.”
〔256 · Asking about ignorance〕（0064b22）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were on Vulture Peak. At that time the venerable Kauṣṭhila, in the late afternoon, rose from meditation and went to where the venerable Śāriputra was; they greeted each other, and after comforting and gladdening each other in various ways he withdrew and sat to one side. At that time the venerable Mahākauṣṭhila said to Śāriputra: “There is something I would like to ask; I wonder whether you have the leisure to explain it for me?” Śāriputra said: “Ask whatever you wish; what I know I will explain for you.”
Mahākauṣṭhila asked Śāriputra: “What is called ignorance—how is it ignorance? Who has this ignorance?” Śāriputra answered: “Ignorance means not knowing; not knowing is ignorance.” “Not knowing what?” “Namely: form is impermanent, and one does not know as it really is that form is impermanent; form is a thing that wears away, and one does not know as it really is that form is a thing that wears away; form is a thing that arises and ceases, and one does not know as it really is that form is a thing that arises and ceases. Feeling, perception, formations, and consciousness are impermanent, and one does not know as it really is that feeling, perception, formations, and consciousness are impermanent; consciousness is a thing that wears away, and one does not know as it really is that consciousness is a thing that wears away; consciousness is a thing that arises and ceases, and one does not know as it really is that consciousness is a thing that arises and ceases. Mahākauṣṭhila! Not to know these five aggregates of clinging as they really are, not to see them, to have no unbroken comprehension, to be foolish, dark, and unclear—this is called ignorance; one who is accomplished in these is said to have ignorance.”
He asked further: “Śāriputra! What is called knowledge—how is it knowledge? Who has this knowledge?” Śāriputra said: “Mahākauṣṭhila! What is called knowledge is knowing; knowing is called knowledge.” He asked further: “Knowing what?” “Namely, knowing that form is impermanent, and knowing as it really is that form is impermanent; form is a thing that wears away, and knowing as it really is that form is a thing that wears away; form is a thing that arises and ceases, and knowing as it really is that form is a thing that arises and ceases. Feeling, perception, formations, and consciousness are impermanent, and knowing as it really is that feeling, perception, formations, and consciousness are impermanent; consciousness is a thing that wears away, and knowing as it really is that consciousness is a thing that wears away; consciousness is a thing that arises and ceases, and knowing as it really is that consciousness is a thing that arises and ceases. Kauṣṭhila! To know these five aggregates of clinging as they really are, to see them, to know clearly, to awaken, to be wise, to have unbroken comprehension—this is called knowledge; one who is accomplished in this is said to have knowledge.” These two venerables, each having heard what the other said, rejoiced in turn, rose from their seats, and each returned to his own dwelling.
〔257 · Ignorance, asked again〕（0064c20）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were on Vulture Peak. At that time Mahākauṣṭhila, in the late afternoon, rose from meditation and went to where the venerable Śāriputra was; they greeted each other, and after comforting and gladdening each other in various ways he withdrew and sat to one side. At that time the venerable Mahākauṣṭhila said to Śāriputra: “There is something I would like to ask; I wonder whether you have a little leisure to explain it for me?” Śāriputra said: “Ask as you will; what I know I will explain for you.”
Mahākauṣṭhila asked Śāriputra: “What is called ignorance—again, how is it ignorance? Who has this ignorance?” Śāriputra answered: “Ignorance means not knowing; not knowing is ignorance.” “Not knowing what?” “Namely, not to know form as it really is, and not to know as it really is the arising of form, the cessation of form, the path leading to the cessation of form; not to know feeling, perception, formations, and consciousness as they really are, and not to know as it really is the arising of consciousness, the cessation of consciousness, the path leading to the cessation of consciousness. Mahākauṣṭhila! Not to know these five aggregates of clinging as they really are, not to know, not to see, to have no unbroken comprehension, to be foolish, dark, and unclear—this is called ignorance; one who is accomplished in these is said to have ignorance.”
He asked Śāriputra further: “How is it knowledge? Who has this knowledge?” Śāriputra said: “What is called knowledge is knowing; knowing is knowledge.” He asked further: “Knowing what?” Śāriputra said: “To know form as it really is, and to know as it really is the arising of form, the cessation of form, the path leading to the cessation of form; to know feeling, perception, formations, and consciousness as they really are, and to know as it really is the arising of consciousness, the cessation of consciousness, the path leading to the cessation of consciousness. Kauṣṭhila! To know these five aggregates of clinging as they really are, to see them, to know clearly, to awaken, to be wise, to have unbroken comprehension—this is called knowledge; one who is accomplished in this is said to have knowledge.” These two venerables, each having heard what the other said, rejoiced in turn, rose from their seats, and each returned to his own dwelling.
〔258 · Not knowing is ignorance〕（0065a13）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were on Vulture Peak. At that time Mahākauṣṭhila, in the late afternoon, rose from meditation and went to where Śāriputra was; they greeted each other, and after comforting and gladdening each other he withdrew and sat to one side. At that time Mahākauṣṭhila said to Śāriputra: “There is something I would like to ask; have you the leisure to answer me?” Śāriputra said: “Ask as you will; what I know I will answer.”
At that time Mahākauṣṭhila said to Śāriputra: “What is called ignorance—what does ignorance mean? Who has this ignorance?” Śāriputra said: “Not knowing is ignorance.” “Not knowing what?” “Namely, not to know form as it really is, and not to know as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form; not to know as it really is feeling, perception, formations, and consciousness, and the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness. Mahākauṣṭhila! Not to know these five aggregates of clinging as they really are, not to see them as they really are, to have no unbroken comprehension, to be dark, or to be foolish—this is called ignorance; one who is accomplished in this is said to have ignorance.”
He asked further: “Knowledge—how is it knowledge? Who has this knowledge?” Śāriputra said: “Knowing is knowledge.” “Knowing what?” Śāriputra said: “To know form as it really is, and to know as it really is the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form. In the same way, to know feeling, perception, formations, and consciousness as they really are, and to know as it really is the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness. Mahākauṣṭhila! To know these five aggregates of clinging as they really are, to see them as they really are, to know clearly, to awaken, to be wise, to have unbroken comprehension—this is called knowledge; one who is accomplished in these is said to have knowledge.” At that time the two venerables, each having heard what the other said, rejoiced and departed.
〔259 · How should one seek it by skilful means〕（0065b05）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra and Mahākauṣṭhila were on Vulture Peak. Mahākauṣṭhila, in the late afternoon, rose from meditation and went to where Śāriputra was; they greeted each other, and after comforting and gladdening each other he withdrew and sat to one side. At that time Mahākauṣṭhila said to Śāriputra: “There is something I would like to ask; have you the leisure to answer me?” Śāriputra said: “Ask as you will; what I know I will answer.”
At that time Mahākauṣṭhila asked Śāriputra: “If a bhikṣu has not yet attained the dharma of unbroken comprehension and wishes to seek the dharma of unbroken comprehension, how should he seek it by skilful means? What dharma should he reflect on?” Śāriputra said: “If a bhikṣu has not yet attained the dharma of unbroken comprehension and wishes to seek the dharma of unbroken comprehension, he should reflect diligently: the five aggregates of clinging are a disease, a boil, a thorn, a killer; they are impermanent, suffering, empty, not self. Why is that? Because this is the very place on which one should reflect. If a bhikṣu reflects diligently on these five aggregates of clinging, he will realize the fruit of stream-entry.”
He asked further: “Śāriputra! Having realized the fruit of stream-entry, if one wishes to realize the fruit of once-returning, what dharma should one reflect on?” Śāriputra said: “Kauṣṭhila! Having already realized the fruit of stream-entry, if one wishes to realize the fruit of once-returning, one should also reflect diligently: these dharmas, the five aggregates of clinging, are a disease, a boil, a thorn, a killer; they are impermanent, suffering, empty, not self. Why is that? Because this is the very place on which one should reflect. If a bhikṣu reflects diligently on these five aggregates of clinging, he will realize the fruit of once-returning.”
Mahākauṣṭhila asked Śāriputra further: “Having realized the fruit of once-returning, if one wishes to realize the fruit of non-returning, what dharma should one reflect on?” Śāriputra said: “Kauṣṭhila! Having realized the fruit of once-returning, if one wishes to realize the fruit of non-returning, one should again reflect diligently: these dharmas, the five aggregates of clinging, are a disease, a boil, a thorn, a killer; they are impermanent, suffering, empty, not self. Why is that? Because this is the very place on which one should reflect. If a bhikṣu reflects diligently on these five aggregates of clinging, he will realize the fruit of non-returning.”
Mahākauṣṭhila asked Śāriputra further: “Having realized the fruit of non-returning, if one wishes to realize the fruit of arhatship, what dharma should one reflect on?” Śāriputra said: “Kauṣṭhila! Having realized the fruit of non-returning, if one wishes to realize the fruit of arhatship, one should again reflect diligently: these dharmas, the five aggregates of clinging, are a disease, a boil, a thorn, a killer; they are impermanent, suffering, empty, not self. Why is that? Because this is the very place on which one should reflect. If a bhikṣu reflects diligently on these dharmas, the five aggregates of clinging, he will realize the fruit of arhatship.”
Mahākauṣṭhila asked Śāriputra further: “Having realized the fruit of arhatship, what dharma does one still reflect on?” Śāriputra said: “Mahākauṣṭhila! The arhat too still reflects: these dharmas, the five aggregates of clinging, are a disease, a boil, a thorn, a killer; they are impermanent, suffering, empty, not self. Why is that? It is to attain what is not yet attained, to realize what is not yet realized, to dwell happily in the Dharma seen.” At that time the two venerables, each having heard what the other said, rejoiced and departed.
〔260 · How is it cessation〕（0065c12）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 went to where the venerable Ānanda was; having greeted each other, he withdrew and sat to one side. At that time the venerable Śāriputra asked the venerable Ānanda: “There is something I would like to ask; have you the leisure to answer me?” Ānanda said: “Ask as you will; what I know I will answer.”
Śāriputra said: “Ānanda! What is called cessation—how is it cessation? Who has this cessation?” Ānanda said: “Śāriputra! The five aggregates of clinging are made by former activity, formed by former intention and wish; they are impermanent, a thing subject to cessation; because that thing ceases, it is called cessation. Which five? Namely, the aggregate of clinging that is form is made by former activity, formed by former intention and wish; it is impermanent, a thing subject to cessation; because that thing ceases, it is called cessation. In the same way, feeling, perception, formations, and consciousness are made by former activity, formed by former intention and wish; they are impermanent, a thing subject to cessation; because that thing ceases, it is called cessation.”
Śāriputra said: “Just so, just so. Ānanda! As you say, these five aggregates of clinging are made by former activity, formed by former intention and wish; they are impermanent, a thing subject to cessation; because that thing ceases, it is called cessation. Which five? Namely, the aggregate of clinging that is form is made by former activity, formed by former intention and wish; it is impermanent, a thing subject to cessation; because that thing ceases, it is called cessation. In the same way, feeling, perception, formations, and consciousness are made by former activity, formed by former intention and wish; they are impermanent, a thing subject to cessation; because that thing ceases, it is called cessation. Ānanda! These five aggregates of clinging—if they were not made by former activity and formed by former intention and wish, how could they cease? Ānanda! It is precisely because the five aggregates of clinging are made by former activity, formed by former intention and wish, impermanent, a thing subject to cessation, that because that thing ceases, it is called cessation.” At that time the two venerables, each having heard what the other said, rejoiced and departed.
〔261 · One reckons as self what is born〕（0066a05）Thus have I heard. At one time the venerable Ānanda was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Ānanda said to the bhikṣus: “When the venerable Pūrṇa Maitrāyaṇīputra was young and had newly gone forth, he often taught the profound Dharma, speaking thus: ‘Ānanda! It is on what is born that one reckons a self, not on what is unborn. Ānanda! How is it that one reckons a self on what is born, not on what is unborn? Form is born, and on its being born one reckons it as self, not on what is unborn; feeling, perception, formations, and consciousness are born, and on their being born one reckons them as self, not on what is unborn. It is like a man who holds a bright mirror or a mirror of clear water and sees his own face appear; because it appears, he sees it—he does not see it without its appearing. Therefore, Ānanda, form is born, and because it is born one reckons it as self, not on what is unborn; in the same way, feeling, perception, formations, and consciousness are born, and because they are born one reckons them as self, not on what is unborn. How is it, Ānanda? Is form permanent, or is it impermanent?’ I answered: ‘Impermanent.’
“‘He asked further: Is what is impermanent suffering?’ I answered: ‘It is suffering.’ He asked further: ‘If it is impermanent and suffering, it is subject to change; would a noble disciple still reckon in it a self, other than self, or within one another?’ I answered: ‘No.’ ‘In the same way, are feeling, perception, formations, and consciousness permanent, or are they impermanent?’ I answered: ‘Impermanent.’ ‘If impermanent, are they suffering?’ I answered: ‘They are suffering.’ He asked further: ‘If they are impermanent and suffering, they are subject to change; would a learned noble disciple still reckon in them a self, other than self, or within one another?’ I answered: ‘No.’
“‘Ānanda! Therefore all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another. In the same way, all feeling, perception, formations, and consciousness whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another: thus one knows as it really is and contemplates as it really is. One who contemplates thus, the noble disciple, grows weary of form, becomes free from desire, and is liberated: “My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.” In the same way, he grows weary of feeling, perception, formations, and consciousness, becomes free from desire, and is liberated: “My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.”’
“Bhikṣus, you should know that that venerable one was of great benefit to me; having heard the Dharma from that venerable one, I became far from dust and free of stain, and attained the pure Dharma-eye. From that time on I have always taught this Dharma to the fourfold assembly, and I do not teach it to the other ascetics, brahmins, and renunciants of the outside paths.”
〔262 · Chanda asks for the Dharma〕（0066b06）Thus have I heard. At one time many elder bhikṣus were staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling; it was not long after the Buddha’s final nirvāṇa. At that time the elder Chanda, in the early morning, put on his robes, took his bowl, and entered the city of Vārāṇasī for alms. When he had eaten, he came back, put away his robes and bowl, and having washed his feet took his door-key and went from grove to grove, from dwelling to dwelling, from walking-place to walking-place, everywhere asking the bhikṣus: “Instruct me, teach me the Dharma, so that I may know the Dharma and see the Dharma; I will know in accordance with the Dharma and contemplate in accordance with the Dharma.” At that time the bhikṣus said to Chanda: “Form is impermanent; feeling, perception, formations, and consciousness are impermanent; all formations are impermanent, all dharmas are not self, nirvāṇa is stilled.”
Chanda said to the bhikṣus: “I already know that form is impermanent; feeling, perception, formations, and consciousness are impermanent; all formations are impermanent, all dharmas are not self, nirvāṇa is stilled.” Chanda said further: “But I do not like to hear: ‘All formations are empty and still, unobtainable; the ending of craving, dispassion, nirvāṇa.’ In this, how could there be a self, so that one says: knowing thus, seeing thus, this is called seeing the Dharma?” A second and a third time he said the same. Chanda said further: “Among these, who still has the strength to teach me the Dharma, so that I may know the Dharma and see the Dharma?” And he thought thus: “The venerable Ānanda is now at Kauśāmbī, in Ghoṣila’s Park; he once made offerings to and attended closely on the World-Honored One, was praised by the Buddha, and all who practise pure conduct know him. He will surely be able to teach me the Dharma, so that I may know the Dharma and see the Dharma.”
At that time Chanda, when that night had passed, in the early morning put on his robes, took his bowl, and entered the city of Vārāṇasī for alms. When he had eaten, he came back and put away his bedding; having put away his bedding, he took his robes and bowl and set out for Kauśāmbī, travelling by stages along the way; arriving at Kauśāmbī, he put away his robes and bowl, washed his feet, and went to where the venerable Ānanda was; having greeted him, he withdrew and sat to one side.
At that time Chanda said to the venerable Ānanda: “At one time the elder bhikṣus were staying at Vārāṇasī, in the Deer Park at the Sages’ Dwelling. At that time I, in the early morning, put on my robes, took my bowl, and entered the city of Vārāṇasī for alms. When I had eaten, I came back, put away my robes and bowl, and having washed my feet took my door-key and went from grove to grove, from dwelling to dwelling, from walking-place to walking-place; wherever I saw bhikṣus, I asked them: Instruct me, teach me the Dharma, so that I may know the Dharma and see the Dharma. At that time the bhikṣus taught me the Dharma, saying: ‘Form is impermanent; feeling, perception, formations, and consciousness are impermanent; all formations are impermanent, all dharmas are not self, nirvāṇa is stilled.’ At that time I said to the bhikṣus: I already know that form is impermanent; feeling, perception, formations, and consciousness are impermanent; all formations are impermanent, all dharmas are not self, nirvāṇa is stilled. But I do not like to hear: all formations are empty and still, unobtainable; the ending of craving, dispassion, nirvāṇa. In this, how could there be a self, so that one says: knowing thus, seeing thus, this is called seeing the Dharma? At that time I thought thus: among these, who still has the strength to teach me the Dharma, so that I may know the Dharma and see the Dharma? At that time I thought further: the venerable Ānanda is now at Kauśāmbī, in Ghoṣila’s Park; he once made offerings to and attended closely on the World-Honored One, was praised by the Buddha, and all who practise pure conduct know him. He will surely be able to teach me the Dharma, so that I may know the Dharma and see the Dharma. Good! Venerable Ānanda, now please teach me the Dharma, so that I may know the Dharma and see the Dharma.”
At that time the venerable Ānanda said to Chanda: “Good, Chanda! My heart is greatly glad; I rejoice that you are able, before those who practise pure conduct, to conceal nothing, and have broken the thorn of falsehood. Chanda! Form is impermanent; feeling, perception, formations, and consciousness are impermanent; all formations are impermanent, all dharmas are not self, nirvāṇa is stilled—this the foolish ordinary person cannot understand. You are now able to receive the supreme and subtle Dharma; listen closely now, and I will explain it for you.” At that time Chanda thought thus: “I am now glad; I have gained a supreme and subtle mind, I have gained a mind leaping with joy; I am now able to receive the supreme and subtle Dharma.”
At that time Ānanda said to Chanda: “I heard it myself from the Buddha, when he instructed Mahākātyāyana, saying: The people of the world are inverted and rely on the two extremes: existence or non-existence. The people of the world grasp at the objects, and the mind then reckons and attaches. Kātyāyana! If one does not receive, does not grasp, does not abide in, does not reckon a self, then this suffering arises when it arises and ceases when it ceases. Kātyāyana! In this not to doubt, not to be perplexed, and to know for oneself without depending on another—this is called right view; this is what the Tathāgata teaches. Why is that? Kātyāyana! When one rightly contemplates as it really is the arising of the world, the view that the world does not exist does not arise; when one rightly contemplates as it really is the cessation of the world, the view that the world exists does not arise. Kātyāyana! The Tathāgata, free of the two extremes, teaches the middle way, namely: because this exists, that exists; because this arises, that arises—that is, conditioned by ignorance there are formations, and so on up to the arising of birth, old age, sickness, death, sorrow, lamentation, distress, and suffering; because this does not exist, that does not exist; because this ceases, that ceases—that is, when ignorance ceases, formations cease, and so on up to the cessation of birth, old age, sickness, death, sorrow, lamentation, distress, and suffering.”
When the venerable Ānanda spoke this Dharma, the bhikṣu Chanda became far from dust and free of stain, and attained the pure Dharma-eye. At that time the bhikṣu Chanda saw the Dharma, attained the Dharma, knew the Dharma, arose in the Dharma, passed beyond doubt, did not depend on another, and in the teacher’s teaching attained fearlessness. Joining his palms respectfully, he said to the venerable Ānanda: “It should be just so. Such is the instruction, the admonition, and the teaching of the Dharma of one who practises pure conduct with wisdom, of a good friend. Now, having heard such a Dharma from the venerable Ānanda, with regard to all formations—all empty, all still, all wholly unobtainable, the ending of craving, dispassion, complete cessation, nirvāṇa—my mind delights in abiding rightly and in liberation, and will not turn back again; I no longer see a self, and see only the true Dharma.” At that time Ānanda said to Chanda: “You have now gained a great good benefit; in the most profound Buddha-Dharma you have attained the noble eye of wisdom.” At that time the two venerables rejoiced in turn, rose from their seats, and each returned to his own dwelling.
〔Summary verse · Discourses 256–262〕（0067a20）The seven discourses above are gathered by name by the compilers in a single verse: “Śroṇa, three”—the discourses this first name of the verse points to are not included in this fascicle; “ignorance, also three”—Mahākauṣṭhila three times asks Śāriputra what ignorance is and what knowledge is (Discourses 256–258); “unbroken comprehension”—Mahākauṣṭhila asks what dharma one who has not yet attained the dharma of unbroken comprehension should reflect on (Discourse 259); “cessation”—Śāriputra asks Ānanda what cessation is (Discourse 260); “Pūrṇa”—Ānanda retells what Pūrṇa Maitrāyaṇīputra taught, that it is on what is born that one reckons a self (Discourse 261); “Chanda”—Chanda asks for the Dharma, and Ānanda retells for him the middle way the Buddha taught to Kātyāyana (Discourse 262).
〔263 · Because of knowing and seeing〕（0067a22）Thus have I heard. At one time the Buddha was staying in the Kuru country, at the village of the herdsmen of mottled cattle. At that time the Buddha said to the bhikṣus: “It is because of knowing and seeing that I have attained the exhaustion of the outflows, not without knowing and seeing. How is it that because of knowing and seeing one attains the exhaustion of the outflows, not without knowing and seeing? Namely: this is form, this is the arising of form, this is the cessation of form; this is feeling, perception, formations, and consciousness, this is the arising of consciousness, this is the cessation of consciousness. If one does not cultivate skilful means and accomplish it in accord, and yet seeks with the mind, ‘Let my outflows be exhausted and my mind be liberated’—know that that bhikṣu will in the end not attain the liberation of the exhaustion of the outflows. Why is that? Because he does not cultivate. What does he not cultivate? Namely, he does not cultivate the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening factors, the path. It is like a brooding hen that has laid many eggs but cannot at the proper times cover them, brood and warm them, and regulate their cold and warmth, and yet wishes that the chicks should peck through the egg with beak and claw and come out by themselves, coming safely out of the shell; know that those chicks have no strength of their own to come safely out of the shell with beak and claw. Why is that? Because that hen cannot at the proper times cover them, brood and warm them, regulate their cold and warmth, and nurture the chicks. In the same way, for a bhikṣu who does not diligently cultivate and accomplish it in accord, and yet wishes to attain the liberation of the exhaustion of the outflows, this is impossible. Why is that? Because he does not cultivate. What does he not cultivate? Namely, he does not cultivate the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening factors, the path. If a bhikṣu cultivates and accomplishes it in accord, then even if he does not wish to make himself liberated with the exhaustion of the outflows, that bhikṣu’s outflows are exhausted of themselves and his mind is liberated. Why is that? Because he cultivates. What does he cultivate? Namely, he cultivates the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening factors, the path. It is like that brooding hen who tends her eggs well, at the proper times covering them, brooding and warming them, keeping their cold and warmth fitting; even if she does not wish that the chicks should by some means peck out of the egg by themselves, those chicks are by themselves able by some means to come safely out of the shell. Why is that? Because that brooding hen at the proper times covers them, broods and warms them, and keeps their cold and warmth fitting. In the same way, for a bhikṣu who cultivates skilful means well, even if he does not wish for the liberation of the exhaustion of the outflows, that bhikṣu’s outflows are exhausted of themselves and his mind is liberated. Why is that? Because he diligently cultivates. What does he cultivate? Namely, he cultivates the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening factors, the path. It is like a skilled craftsman, or a skilled craftsman’s apprentice, who grips an axe-handle and does not stop gripping it; the axe-handle gradually wears away a little, and the marks where his fingers grip it appear; yet he does not perceive the slight wearing of the axe-handle, though the place where it is worn away has already appeared. In the same way, a bhikṣu who diligently cultivates and accomplishes it in accord does not himself know or see how much of his outflows are exhausted today and how much tomorrow; yet that bhikṣu knows that there is an exhaustion of the outflows. Why is that? Because he cultivates. What does he cultivate? Namely, he cultivates the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening factors, the path. It is like a great ship lying at the sea’s edge; after the six months of summer, blown by the wind and baked by the sun, the rattan bindings gradually break. In the same way, a bhikṣu who diligently cultivates and accomplishes it in accord is gradually liberated from all bonds, fetters, defilements, and entanglements. Why is that? Because he cultivates well. What does he cultivate? Namely, he cultivates the foundations of mindfulness, the right exertions, the bases of spiritual power, the faculties, the powers, the awakening factors, the path.” When this Dharma was spoken, sixty bhikṣus, giving rise to no outflows, had their minds liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔264 · The small lump of earth〕（0067c04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu, reflecting in meditation, thought thus: “Is there any form that is permanent, constant, not subject to change, rightly abiding? In the same way, is there any feeling, perception, formations, or consciousness that is permanent, constant, not subject to change, rightly abiding?” This bhikṣu, in the late afternoon, rose from meditation and went to where the Buddha was; he bowed his head at the Buddha’s feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! Reflecting in meditation, I thought thus: Is there any form that is permanent, constant, not subject to change, rightly abiding? In the same way, is there any feeling, perception, formations, or consciousness that is permanent, constant, not subject to change, rightly abiding? Now I ask the World-Honored One: Is there any form that is permanent, constant, not subject to change, rightly abiding? Is there any feeling, perception, formations, or consciousness that is permanent, constant, not subject to change, rightly abiding?”
At that time the World-Honored One took up a small lump of earth in his hand and said to that bhikṣu: “Do you see the lump of earth in my hand?” The bhikṣu said to the Buddha: “I have seen it, World-Honored One!” “Bhikṣu! Even this little bit of earth, a self cannot be found; if a self could be found, it would be a thing permanent, constant, not subject to change, rightly abiding.”
The Buddha said to the bhikṣu: “I myself recall my former lives: through the long night I cultivated merit and gained all kinds of supreme, subtle, and lovely fruits of reward. Once, for seven years, I cultivated a mind of loving-kindness, and through seven eons of formation and destruction I did not come back to this world. When the seven eons were being destroyed, I was born in the Heaven of Radiant Sound; when the seven eons were being formed, I was born back in the Brahmā world, and in an empty palace I was Great Brahmā King, unsurpassed and unexcelled, ruling a thousand worlds. After that, thirty-six times more I was Śakra, lord of the gods; and a hundred thousand times more I was a wheel-turning king, ruling the four continents, governing and teaching by the true Dharma, complete with the seven treasures, namely, the wheel, the elephant, the horse, the maṇi gem, the jewel-woman, the treasurer, the general; complete with a thousand sons, every one brave and strong; within the four seas the land was level, without any poisonous thorns; not by force, not by coercion, but by the Dharma it was tamed.
“By the way of the anointed king there were eighty-four thousand dragon-elephants, all adorned with many jewels, covered above with jeweled nets, with jeweled banners raised, led by the elephant-king Poṣadha; at morning and evening, twice a day, they gathered of themselves before the palace. At that time I thought: ‘This great herd of elephants coming and going twice a day tramples and kills countless beings; may forty-two thousand of them come only once in a hundred years.’ It was as I wished: of the eighty-four thousand elephants, forty-two thousand came only once in a hundred years.
“By the way of the anointed king there were further eighty-four thousand horses, likewise furnished with all kinds of trappings of pure gold, covered above with nets of gold, led by the horse-king Valāha. By the way of the anointed king there were eighty-four thousand jeweled chariots of four kinds, namely, chariots of gold, chariots of silver, chariots of beryl, and chariots of crystal, with the skins of lions, tigers, and leopards and many-coloured woollen cloth spread over them as coverings, led by the chariot Vijayanandighoṣa. By the way of the anointed king he ruled eighty-four thousand cities, safe and abundant, teeming with people, with the city Kuśāvatī at their head. By the way of the anointed king there were eighty-four thousand palaces of four kinds, namely, of gold, of silver, of beryl, of crystal, and of maṇi-beryl, with the palace Youhe at their head. Bhikṣu! By the way of the anointed king there were eighty-four thousand jeweled couches of four kinds, namely, of gold, of silver, of beryl, of crystal, spread with all kinds of silk cushions, woollen rugs, felt coverlets, and Kaliṅga bedding, and set with red pillows. Further, bhikṣu, by the way of the anointed king there were further eighty-four thousand garments of four kinds, namely, fine cloth of Kāśi, linen cloth, dukūla cloth, and woollen cloth. Further, bhikṣu, by the way of the anointed king there were eighty-four thousand jewel-women, namely, women of the kṣatriyas and women like the kṣatriyas, to say nothing of the other women. Further, bhikṣu, by the way of the anointed king there were eighty-four thousand kinds of food and drink, complete with every flavour.
“Bhikṣu! Of the eighty-four thousand jewel-women, only one served me; of the eighty-four thousand jeweled garments, I wore only one garment; of the eighty-four thousand jeweled couches, I slept on only one couch; of the eighty-four thousand palaces, I dwelt in only one palace; of the eighty-four thousand cities, I dwelt in only one city, called Kuśāvatī; of the eighty-four thousand jeweled chariots, I rode only one chariot, called Vijayanandighoṣa, going out of the city to view the sights; of the eighty-four thousand jeweled horses, I rode only one horse, called Valāhaka, its hair and tail dark blue; of the eighty-four thousand dragon-elephants, I rode only one elephant, called Poṣadha, going out of the city to view the sights.
“Bhikṣu! What karmic reward was this, that I gained such majesty and mastery? It was the fruit of three kinds of karma. Which three? First, giving; second, taming; third, cultivating the path. Bhikṣu, you should know: the ordinary person, steeped in the five sense pleasures, is never satisfied; the noble one, perfected in wisdom, is always content. Bhikṣu! All formations have in the past been wholly extinguished, have in the past changed; all those naturally existing implements and their names have entirely worn away. Therefore, bhikṣu, you should forever put formations to rest, grow weary, cut off desire, and be liberated. Bhikṣu! Is form permanent, or is it impermanent?”
The bhikṣu said to the Buddha: “It is impermanent, World-Honored One!” “If it is impermanent, is it suffering?” The bhikṣu said to the Buddha: “It is suffering, World-Honored One!” “Bhikṣu! If it is impermanent and suffering, it is subject to change; would a noble disciple still reckon in it a self, other than self, or within one another?” The bhikṣu said to the Buddha: “No, World-Honored One!” “In the same way, are feeling, perception, formations, and consciousness permanent, or are they impermanent?” The bhikṣu said to the Buddha: “They are impermanent, World-Honored One!” “If they are impermanent, are they suffering?” The bhikṣu said to the Buddha: “They are suffering, World-Honored One!” “Bhikṣu! If they are impermanent and suffering, they are subject to change; would a noble disciple still reckon in them a self, other than self, or within one another?” The bhikṣu said to the Buddha: “No, World-Honored One!”
The Buddha said to the bhikṣu: “All form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another. In the same way, all feeling, perception, formations, and consciousness whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another. Bhikṣu! Toward form you should give rise to weariness—weariness, freedom from desire, liberation; in the same way, toward feeling, perception, formations, and consciousness you should give rise to weariness, freedom from desire, liberation, and the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’”
At that time that bhikṣu, having heard what the Buddha said, leapt with joy, paid homage, and departed. Constantly recollecting the instruction of the simile of the lump of earth, alone in a quiet place he reflected diligently and dwelt in heedfulness; having dwelt in heedfulness—that for which a son of good family shaves off his hair and beard, leaves home in right faith, and goes forth to train in the path, namely, to bring the unsurpassed pure conduct to its end, seeing the Dharma, knowing it for himself, and realizing it in his own person: “My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.” At that time that venerable one too knew the Dharma for himself, his mind was liberated, and he became an arhat.
〔265 · The five similes of the mass of foam〕（0068b29）Thus have I heard. At one time the Buddha was staying at Apita, on the bank of the Ganges. At that time the World-Honored One said to the bhikṣus: “It is like the great waters of the Ganges rising in a sudden flood, and foam gathering along the current, which a clear-eyed man closely examines and discerns; when he closely examines and discerns it, there is nothing there, nothing firm, nothing substantial, nothing solid. Why is that? Because there is nothing solid in that mass of foam. In the same way, all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—bhikṣus, closely examine it, reflect on it, discern it, and there is nothing there, nothing firm, nothing substantial, nothing solid; it is like a disease, like a boil, like a thorn, like a killer; it is impermanent, suffering, empty, not self. Why is that? Because there is nothing solid in form. Bhikṣus! It is like the water-bubbles in a great rain, rising and ceasing one after another, which a clear-eyed man closely examines, reflects on, and discerns; when he closely examines, reflects on, and discerns them, there is nothing there, nothing firm, nothing substantial, nothing solid. Why is that? Because there is nothing solid in those water-bubbles. In the same way, bhikṣus, all feeling whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—bhikṣus, closely examine it, reflect on it, discern it. When one closely examines, reflects on, and discerns it, there is nothing there, nothing firm, nothing substantial, nothing solid; it is like a disease, like a boil, like a thorn, like a killer; it is impermanent, suffering, empty, not self. Why is that? Because there is nothing solid in feeling. Bhikṣus! It is like the end of spring and the beginning of summer, without clouds, without rain, at midday when the sun is blazing, when a mirage shimmers, which a clear-eyed man closely examines, reflects on, and discerns; when he closely examines, reflects on, and discerns it, there is nothing there, nothing firm, nothing substantial, nothing solid. Why is that? Because there is nothing solid in that mirage. In the same way, bhikṣus, all perception whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—bhikṣus, closely examine it, reflect on it, discern it. When one closely examines, reflects on, and discerns it, there is nothing there, nothing firm, nothing substantial, nothing solid; it is like a disease, like a boil, like a thorn, like a killer; it is impermanent, suffering, empty, not self. Why is that? Because there is nothing solid in perception. Bhikṣus! It is like a clear-eyed man seeking solid timber, who takes a sharp axe and goes into the mountain forest, sees a great plantain tree, straight and tall, cuts through its root, lops off its top, and strips it leaf by leaf in turn, and there is nothing solid at all; he closely examines, reflects on, and discerns it. When he closely examines, reflects on, and discerns it, there is nothing there, nothing firm, nothing substantial, nothing solid. Why is that? Because there is nothing solid in that plantain. In the same way, bhikṣus, all formations whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—bhikṣus, closely examine them, reflect on them, discern them. When one closely examines, reflects on, and discerns them, there is nothing there, nothing firm, nothing substantial, nothing solid; they are like a disease, like a boil, like a thorn, like a killer; they are impermanent, suffering, empty, not self. Why is that? Because there is nothing solid in those formations. Bhikṣus! It is like a magician, or a magician’s apprentice, who at a crossroads conjures up elephant troops, cavalry, chariot troops, and foot soldiers, which a wise, clear-eyed man closely examines, reflects on, and discerns; when he closely examines, reflects on, and discerns them, there is nothing there, nothing firm, nothing substantial, nothing solid. Why is that? Because there is nothing solid in that illusion. In the same way, bhikṣus, all consciousness whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—bhikṣus, closely examine it, reflect on it, discern it; when one closely examines, reflects on, and discerns it, there is nothing there, nothing firm, nothing substantial, nothing solid; it is like a disease, like a boil, like a thorn, like a killer; it is impermanent, suffering, empty, not self. Why is that? Because there is nothing solid in consciousness.” At that time the World-Honored One, wishing to proclaim this meaning again, spoke in verse:
“Contemplate form as a mass of gathered foam; feeling, as a bubble on the water;
perception, as the shimmering heat of spring; formations, as the plantain;
the dharmas of consciousness, as an illusion—so the Honored One of the Solar line has taught.
Reflecting all around and closely, observing well with right mindfulness:
there is nothing real, nothing solid, no self, and nothing that is mine.
Of this body of the aggregates of suffering, the one of great wisdom has taught, discerning:
when it is apart from three things, the body becomes a thing cast away;
life, warmth, and consciousness—apart from these, what remains of the body
lies cast away forever among the burial mounds, like a log, without consciousness or perception.
This body is always so, an illusion and a falsehood, beguiling the foolish;
it is like a killer, like a poisoned thorn; there is no place in it that is solid.
A bhikṣu, diligently cultivating, contemplates this body of the aggregates,
day and night always single-minded and vigorous, dwelling with mind fixed by right knowledge;
the activity of the conditioned is stilled for long, and he gains forever the place of coolness.”
At that time the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔266 · Covered by ignorance〕（0069b04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the Buddha said to the bhikṣus: “In beginningless birth and death, covered by ignorance, bound by the bond of craving, beings wander on through the long night, not knowing the first beginning of suffering. There are times when for a long while no rain falls, and the hundred grains, the grasses, and the trees that the earth produces all wither and dry up. Bhikṣus! If, covered by ignorance and bound by the bond of craving, beings wander on in birth and death and the bond of craving is not cut off, they cannot reach the end of suffering. Bhikṣus! There are times when through the long night no rain falls, and the waters of the great ocean all dry up. Bhikṣus! Covered by ignorance and bound by the bond of craving, beings wander on in birth and death, and the bond of craving is not cut off; they cannot reach the end of suffering. Bhikṣus! There are times in the long night when Sumeru, king of mountains, wholly collapses; covered by ignorance and bound by the bond of craving, beings wander on in birth and death through the long night, and the bond of craving is not cut off; they cannot reach the end of suffering. Bhikṣus! There are times in the long night when this great earth is wholly destroyed, and yet beings, covered by ignorance and bound by the bond of craving, wander on in birth and death through the long night, and the bond of craving is not cut off; they cannot reach the end of suffering. Bhikṣus! It is like a dog tied to a post: so long as the tether is not cut, through the long night it circles the post, going round and round. In the same way, bhikṣus, foolish beings do not know as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form; through the long night they wander on, turning along with form; in the same way, they do not know as it really is feeling, perception, formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness; through the long night they wander on, turning along with consciousness. Bhikṣus! They turn along with form, turn along with feeling, turn along with perception, turn along with formations, turn along with consciousness. Because they turn along with form, they are not freed from form; because they turn along with feeling, perception, formations, and consciousness, they are not freed from consciousness. Because they are not freed, they are not freed from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering. Because the learned noble disciple knows as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form, he does not turn along with form; because he knows as it really is feeling, perception, formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness, he does not turn along with consciousness. Because he does not turn along with them, he is freed from form, freed from feeling, perception, formations, and consciousness; I say that he is freed from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering.” The Buddha finished speaking this discourse. At that time the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔267 · The jielanna bird〕（0069c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “In beginningless birth and death, covered by ignorance, bound by the bond of craving, beings wander on in birth and death through the long night, not knowing the end of suffering. Bhikṣus! It is like a dog tied to a post by a rope: because the tether is not cut, it turns following the post; whether it stands or lies down, it does not leave the post. In the same way, foolish ordinary beings, not free of greed and desire toward form, not free of craving, not free of longing, not free of thirst, wander on in form, turning along with form; whether they stand or lie down, they do not leave form. In the same way with feeling, perception, formations, and consciousness: they turn along with feeling, perception, formations, and consciousness; whether they stand or lie down, they do not leave consciousness. Bhikṣus! You should reflect well and observe your own minds. Why is that? Because through the long night the mind has been stained by greed and desire, stained by hatred and delusion. Bhikṣus! Because the mind is afflicted, beings are afflicted; because the mind is pure, beings are pure. Bhikṣus! I do not see any one colouring so various as that of the mottled bird, and the mind surpasses even this. Why is that? Because the mind of that animal is various, its colouring too is various. Therefore, bhikṣus, you should reflect well and observe your own minds. Bhikṣus! Through the long night the mind has been stained by greed and desire, stained by hatred and delusion; because the mind is afflicted, beings are afflicted; because the mind is pure, beings are pure. Bhikṣus, you should know—have you seen the jielanna bird of many mingled colours?” They answered: “We have seen it, World-Honored One!” The Buddha said to the bhikṣus: “As the jielanna bird is of many mingled colours, so I say that the mind’s manifold mingling is likewise. Why is that? Because the mind of that jielanna bird is various, its colouring too is various. Therefore you should observe well and reflect on your own minds: through the long night they have been stained by all kinds of greed and desire, hatred and delusion; because the mind is afflicted, beings are afflicted; because the mind is pure, beings are pure. It is like a painter, or a painter’s apprentice, who well prepares the blank ground, gets ready many colours, and paints all kinds of figures as he pleases. In the same way, bhikṣus, foolish ordinary beings do not know as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form; because they do not know form as it really is, they delight in and cling to form; because they delight in and cling to form, they give rise again to future forms. In the same way, foolish people do not know as it really is feeling, perception, formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness; because they do not know as it really is, they delight in and cling to consciousness; because they delight in and cling to consciousness, they give rise again to future consciousnesses. Because they are to give rise to future form, feeling, perception, formations, and consciousness, they are not liberated from form, not liberated from feeling, perception, formations, and consciousness; I say that they are not liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering. There is the learned noble disciple who knows as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form; because he knows as it really is, he does not delight in and cling to form; because he does not delight in and cling to it, he does not give rise to future form. He knows as it really is feeling, perception, formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness; because he knows as it really is, he is not stained by and attached to consciousness; because he does not delight in and cling to it, he does not give rise to future consciousnesses. Because he does not delight in and cling to form, feeling, perception, formations, and consciousness, he is liberated from form, liberated from feeling, perception, formations, and consciousness; I say that he is liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔268 · A river rushing out of a mountain ravine〕（0070a12）Thus have I heard. At one time the Buddha was at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is like a river rushing out of a mountain ravine; that water is deep and swift, its current surging and pouring, sweeping away many things. On the two banks of that river grow grasses and trees, pressed down by the great water so that they lie flat along the water’s edge. The many people fording the river are mostly swept away by the water, sinking along with the current; when a wave carries them near the bank, they grasp at the grass and trees with their hands, and the grass and trees break, and they are swept away by the water again. In the same way, bhikṣus, if foolish ordinary beings do not know as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form, then because they do not know as it really is, they delight in and cling to form and say ‘form is self,’ and that form breaks off along with them; in the same way, they do not know as it really is feeling, perception, formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness, and because they do not know as it really is, they delight in and cling to consciousness and say ‘consciousness is self,’ and consciousness too breaks off along with them. If the learned noble disciple knows as it really is form, the arising of form, the cessation of form, the gratification of form, the danger of form, the escape from form, then because he knows as it really is, he does not delight in and cling to form; he knows as it really is feeling, perception, formations, and consciousness, the arising of consciousness, the cessation of consciousness, the gratification of consciousness, the danger of consciousness, the escape from consciousness, and because he knows as it really is, he does not delight in and cling to consciousness. Because he does not delight in and cling to them, he thus knows for himself and attains final nirvāṇa: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔269 · What is not fitting for you〕（0070b01）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: “What is not fitting for you should be wholly relinquished; having relinquished that thing, you will have happiness through the long night. Bhikṣus! What thing is not fitting for you and should be swiftly relinquished? Namely, this form, feeling, perception, formations, and consciousness are not fitting for you and should be wholly relinquished; having cut off that thing, you will have happiness through the long night. It is like the trees in the Jeta Grove: if someone cuts the branches and carries them away, you are not sorrowful or grieved. Why is that? Because those trees are not self and not mine. In the same way, bhikṣus, what is not fitting for you should be wholly relinquished; having relinquished it, you will have happiness through the long night. What is not fitting for you? Form is not fitting for you and should be wholly relinquished; having relinquished it, you will have happiness through the long night. In the same way, feeling, perception, formations, and consciousness are not fitting for you and should be swiftly relinquished; having relinquished that thing, you will have happiness through the long night. Bhikṣus! Is form permanent, or is it impermanent?” The bhikṣus said to the Buddha: “It is impermanent, World-Honored One!” “Bhikṣus! Is what is impermanent suffering?” They answered: “It is suffering, World-Honored One!” The Buddha said to the bhikṣus: “If it is impermanent and suffering, it is subject to change; would a learned noble disciple see in it a self, other than self, or within one another?” They answered: “No, World-Honored One!” “In the same way, are feeling, perception, formations, and consciousness permanent, or are they impermanent?” They answered: “They are impermanent, World-Honored One!” “Bhikṣus! If they are impermanent, are they suffering?” They answered: “They are suffering, World-Honored One!” The Buddha said to the bhikṣus: “If they are impermanent and suffering, they are subject to change; would a learned noble disciple see in them a self, other than self, or within one another?” They answered: “No, World-Honored One!” “Bhikṣus! Therefore all form whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another; in the same way, all feeling, perception, formations, and consciousness whatever—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it is not self, not other than self, and not within one another. The noble disciple contemplates these five aggregates of clinging as not self and not mine. When he contemplates thus, he takes hold of nothing in all the world; one who takes hold of nothing attains nirvāṇa of himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔270 · The perception of impermanence〕（0070c02）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: “The perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. It is like a farmer who, at the end of summer and the beginning of autumn, ploughs his field deep, turns up the roots, and cuts the grass. In the same way, bhikṣus, the perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. Bhikṣus! It is like someone mowing grass, who grips the grass by its tips, lifts it, and shakes it; the withered stalks all fall away, and he takes the long ones. In the same way, bhikṣus, the perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. It is like mango fruits hanging on a tree: a fierce wind shakes the branches, and the fruits all fall. In the same way, the perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. It is like a tower whose central pillar is firm, on which the many timbers rest, holding them together so that they do not scatter. In the same way, the perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. It is like the footprints of all living beings, among which the elephant’s footprint is the greatest, because it can take in the other footprints. In the same way, the perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. It is like all the rivers of Jambudvīpa, which all rush to the great ocean; that great ocean is foremost, because it takes them all in. In the same way, the perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. It is like the sun rising, which can dispel all the darkness of the world. In the same way, the perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. It is like the wheel-turning king, who is supreme and foremost among the lesser kings. In the same way, the perception of impermanence, cultivated and much cultivated, can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. Bhikṣus! How does one cultivate the perception of impermanence, cultivating it and much cultivating it, so that it can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance? If a bhikṣu, in an open space under the sky or among the trees of the forest, reflects well and rightly, contemplating that form is impermanent, that feeling, perception, formations, and consciousness are impermanent—reflecting thus, he can cut off all craving for sensual pleasure, craving for form, craving for the formless, restlessness, conceit, and ignorance. Why is that? The perception of impermanence can establish the perception of not self; the noble disciple, dwelling in the perception of not self, has a mind free of conceit and goes on to nirvāṇa.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔271 · Tiṣya〕（0071a04）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 Tiṣya who, gathered with many bhikṣus in the refectory, said to the bhikṣus: “Venerables, I do not discern the Dharma, I take no delight in cultivating pure conduct, I delight much in sleep, and I am in doubt about the Dharma.”
At that time one bhikṣu in the assembly went to where the Buddha was, paid homage at the Buddha’s feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! The bhikṣu Tiṣya, when many bhikṣus were gathered in the refectory, spoke thus, declaring openly: I do not discern the Dharma, I take no delight in cultivating pure conduct, I delight much in sleep, and I am in doubt about the Dharma.” The Buddha said to this bhikṣu: “This bhikṣu Tiṣya is a foolish man: he does not guard the sense-doors, knows no measure in food, in the first and last watches of the night his mind is not awake, he is lazy and slack, makes no diligent effort, and does not observe and reflect well on wholesome things; that he should be able to discern the Dharma, have a mind that delights in cultivating pure conduct, be free of sleepiness, and be free of doubt in the true Dharma—this is impossible. If a bhikṣu guards the sense-doors, knows the measure in food, is awake and vigorous in the first and last watches of the night, observes wholesome things, delights in discerning the Dharma, delights in cultivating pure conduct, is free of sleepiness, and has a mind without doubt about the Dharma—this is possible.”
At that time the World-Honored One said to one bhikṣu: “Go and say to the bhikṣu Tiṣya: The teacher calls you.” That bhikṣu said to the Buddha: “Yes, I receive the instruction.” He came forward, paid homage at the Buddha’s feet, went to where Tiṣya was, and spoke thus: “Elder Tiṣya! The World-Honored One calls you!” Tiṣya, hearing this summons, went to where the World-Honored One was, bowed his head at his feet, withdrew and stood to one side.
At that time the World-Honored One said to the bhikṣu Tiṣya: “You, Tiṣya! Is it true that when many bhikṣus were gathered in the refectory you declared thus: Elders! I do not discern the Dharma, I take no delight in pure conduct, I delight much in sleep, and I am in doubt about the Dharma?” Tiṣya said to the Buddha: “It is true, World-Honored One!” The Buddha asked Tiṣya: “I will now ask you; answer as you see fit. What do you think? If toward form one is not free of greed, not free of desire, not free of craving, not free of longing, not free of thirst, and that form changes, alters—what do you think? Will sorrow, lamentation, distress, and suffering arise?” Tiṣya said to the Buddha: “Yes, World-Honored One! If toward form one is not free of greed, not free of desire, not free of craving, not free of longing, not free of thirst, and that form changes, alters, sorrow, lamentation, distress, and suffering truly arise. World-Honored One! It is truly so, and not otherwise.” The Buddha said to Tiṣya: “Good! Good! Tiṣya! It should be just so; this is the Dharma spoken with regard to not being free of greed and desire. Tiṣya! Toward feeling, perception, formations, and consciousness, if one is not free of greed, not free of desire, not free of craving, not free of longing, not free of thirst, and that consciousness changes, alters—what do you think? Will sorrow, lamentation, distress, and suffering arise?” Tiṣya said to the Buddha: “Yes, World-Honored One! If toward consciousness one is not free of greed, not free of desire, not free of craving, not free of longing, not free of thirst, and that consciousness changes, alters, sorrow, lamentation, distress, and suffering truly arise. World-Honored One! It is truly so, and not otherwise.” The Buddha said to Tiṣya: “Good! Good! It should be just so; this is the Dharma spoken with regard to consciousness not being free of greed and desire.”
The Buddha said to Tiṣya: “What do you think? If toward form one is free of greed, free of desire, free of craving, free of longing, free of thirst, when that form changes, alters, will sorrow, lamentation, distress, and suffering arise?” Tiṣya said to the Buddha: “No, World-Honored One!” “Just so, and not otherwise. What do you think? If toward feeling, perception, formations, and consciousness one is free of greed, free of desire, free of craving, free of longing, free of thirst, and that consciousness changes, alters, will sorrow, lamentation, distress, and suffering arise?” Tiṣya answered: “No, World-Honored One! It is just so, and not otherwise.”
The Buddha said to Tiṣya: “Good! Good! Tiṣya! I will now tell you a simile; the wise understand by means of a simile. It is like two men travelling together on one road, one who knows the road well and one who does not know the road. The one who does not know the road says to the one who knows the road: I wish to go to a certain city, a certain town, a certain village; show me the road. At that time the one who knows the road shows him the road, saying to him: Man, go along this road, and ahead you will see two roads; leave the left and take the right, and go on ahead; then there will be pits, ravines, and channels, and again you should leave the left and take the right; then there will be a thicket, and again you should leave the left and take the right. Go on thus by stages, and you will reach that city.” The Buddha said to Tiṣya: “That simile is thus: the one who does not know the road is a simile for the foolish ordinary person; the one who knows the road is a simile for the Tathāgata, the Worthy One, the Perfectly Awakened One; the two roads ahead mean the doubt of beings; the left road is the three unwholesome things—the thoughts of greed, hatred, and harming; the right road means the three wholesome thoughts—the thought of renunciation and dispassion, the thought of non-hatred, the thought of non-harming; the left road going on ahead means wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration; the right road going on ahead means right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration; the pits, ravines, and channels mean hatred, hindrance, sorrow, and lamentation; the thicket means the five strands of sense pleasure; the city means final nirvāṇa.”
The Buddha said to Tiṣya: “The Buddha, as the teacher, has done what was to be done for the śrāvakas; what is now to be done—with compassion and pity, bringing them benefit and happiness—has all been done. You should today do what you have to do: under a tree, or in an open space under the sky, or in a mountain cave, spread grass for a seat, reflect well, and with right mindfulness cultivate heedfulness; do not let there be regret in the mind later on—this is my instruction to you now.” At that time Tiṣya, having heard what the Buddha said, rejoiced and practiced accordingly.
〔272 · Rebuking the bhikṣus〕（0071c14）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 small dispute in the assembly, and the World-Honored One, because he had rebuked the bhikṣus, in the early morning put on his robes, took his bowl, and entered the city for alms. When he had eaten, he left the city, put away his robes and bowl, washed his feet, entered the Andha Grove, sat beneath a tree, and alone in silence reflected, thinking thus: “There was a small dispute in the assembly, and I rebuked the bhikṣus; but in that assembly there are many young bhikṣus, not long gone forth, who, not seeing the teacher, may give rise to regret and be sorrowful and unhappy. Through the long night I have had a mind of compassion toward the bhikṣus; now I should go back again and gather in that assembly, out of compassion.”
At that time the Great Brahmā King, knowing what was in the Buddha’s mind, in as short a time as it takes a strong man to bend and stretch his arm, vanished from the Brahmā heaven and stood before the Buddha, and said to the Buddha: “Just so, World-Honored One! Just so, Well-Gone One! You rebuked the bhikṣus because of a small dispute. In that assembly there are many young bhikṣus, not long gone forth, who, not seeing the teacher, may give rise to regret and be sorrowful and unhappy. Through the long night the World-Honored One has had compassion for and gathered in the Saṅgha. Good! World-Honored One! May you now go back and gather in the bhikṣus.” At that time the World-Honored One, his mind already inclined in compassion toward the Brahmā god, assented by remaining silent. At that time Great Brahmā, knowing that the Buddha, the World-Honored One, had assented by remaining silent, paid homage to the Buddha, circled him three times to the right, and suddenly vanished.
At that time the World-Honored One, not long after Great Brahmā King had gone back, returned to the Jeta Grove, Anāthapiṇḍada’s Park, spread his sitting-cloth, gathered his body and sat upright, and showed a subtle sign, so that the bhikṣus would dare to come and see him. At that time the bhikṣus came to where the Buddha was, their faces bearing a look of shame, came forward, paid homage at the Buddha’s feet, and withdrew and sat to one side. At that time the World-Honored One said to the bhikṣus: “Those who have gone forth live by a lowly livelihood, shaving their heads, carrying their bowls, begging for food from house to house, as if under a spell. Why so? It is for the sake of seeking the supreme meaning, for the sake of crossing over birth, old age, sickness, death, sorrow, lamentation, distress, and suffering and bringing suffering to its end. Sons of good family! You are not driven by kings or robbers, you are not debtors; it is not out of terror, not out of fear for your lives that you have gone forth, but precisely for liberation from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering. Did you not go forth for this?” The bhikṣus said to the Buddha: “It is true, World-Honored One!”
The Buddha said to the bhikṣus: “You bhikṣus have gone forth for such a supreme meaning. How then, among these, is there still a foolish ordinary person who gives rise to greed and desire, is deeply stained and attached, hateful and violent, lazy and base, unmindful and unconcentrated, his faculties confused? It is like a man who goes from darkness into darkness, from obscurity into obscurity, comes out of a cesspit and falls into a cesspit, washes blood with blood, leaves evils behind and takes up evil again. I give this simile: the foolish ordinary bhikṣu is likewise. Or it is like a brand left over from a corpse-fire, cast away among the graves, which no woodcutter picks up. I give this simile: the foolish ordinary bhikṣu who gives rise to greed and desire, is deeply stained and attached, hateful and violent, lazy and base, unmindful and unconcentrated, his faculties scattered, is likewise.
“Bhikṣus! There are three unwholesome thoughts. Which three? The thought of greed, the thought of hatred, the thought of harming; these three thoughts arise from perception. How is it perception? Perception is of countless kinds: the perception of greed, the perception of hatred, the perception of harming; the unwholesome thoughts arise from these. Bhikṣus! The perceptions of greed, hatred, and harming, the thoughts of greed, hatred, and harming, and countless kinds of unwholesomeness—how can they be wholly extinguished in the end? By fixing the mind on the four foundations of mindfulness and dwelling in the signless samādhi, cultivating it and much cultivating it, evil and unwholesome things cease from this and are wholly ended without remainder—it is precisely by this Dharma.
“A son of good family or a daughter of good family who goes forth with faith and delight, having cultivated the signless samādhi, cultivated it and much cultivated it, dwells at the door of the deathless, and so on up to the ultimate deathless nirvāṇa. I do not say that this deathless nirvāṇa belongs to one who relies on the three views. Which three? There is one view that says thus: the life-principle is the body. There is further this view: the life-principle is one thing, the body another. And it is further said: form is self, without duality, without difference, enduring and unchanging. The learned noble disciple reflects thus: ‘Is there in the world any one thing that could be taken hold of without fault?’ Having reflected, he sees not one thing at all that could be taken hold of without fault: ‘If I take hold of form, there is fault; if I take hold of feeling, perception, formations, or consciousness, there is fault.’ Having known thus, he takes hold of nothing in all the world; one who takes hold of nothing realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” The Buddha finished speaking this discourse. At that time the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔Summary verse · Discourses 263–272〕（0072b12）The ten discourses above are gathered by name by the compilers in a single verse: “To be taught”—the first name of the verse does not occur as a phrase in the text of the discourses of this fascicle, and is matched following the order of the names in the verse (Discourse 263); “the small lump of earth”—the World-Honored One takes up a small lump of earth in his hand and teaches a bhikṣu that there is no form that abides permanently (Discourse 264); “foam and bubbles”—the five similes of the mass of foam, the water-bubble, and the rest (Discourse 265); “the two on not knowing”—two discourses that both begin their teaching with being covered by ignorance, bound by the bond of craving, not knowing the first beginning of suffering (Discourses 266 and 267); “the river”—the simile of a river rushing out of a mountain ravine (Discourse 268); “the Jeta Grove”—the simile of the trees, which the discourse gives as the Jetavana Grove (Discourse 269); “the tree”—the simile of the mango fruits hanging on a tree (Discourse 270); “Tiṣya”—the bhikṣu Tiṣya says of himself that he takes no delight in pure conduct, and the World-Honored One teaches him the simile of the two roads (Discourse 271); “the rebuke”—the World-Honored One rebukes the bhikṣus because of a small dispute (Discourse 272); “the perceptions”—the discourse teaches that perception is of countless kinds: the perception of greed, the perception of hatred, the perception of harming (Discourse 272); or “the perceptions” is taken as the perception of impermanence of Discourse 270, and this reading is recorded alongside.
卷第八Fascicle 8
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第八，本卷為六處相應之首卷；自經一百八十八至經二百二十九，凡四十二經。所說皆就眼、耳、鼻、舌、身、意六處而說：或說六處無常、苦、空、非我，或說於六處離欲、解脫，或說六觸入處、二法、道跡、不計。說者多為世尊；經二百一十一之後段為諸比丘之議論與尊者阿難之廣說。經二百一十七有偈一首，本卷無攝頌。往返問答之長經，經內依問答回合分段。底本於經末多以『如是……亦如是說』之句略去同型之經，白話依底本之語略述，不代為補出。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0049b04）經名是「雜阿含經」，這是「卷第八」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經四十二部，自經一百八十八至經二百二十九；經二百一十七有偈一首；卷末以「雜阿含經卷第八」作結。
〔188·正觀察眼無常〕（0049b07）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當正確地觀察眼是無常的。這樣觀察的人，叫做正見。由於正確地觀察，就生起厭離；由於生起厭離，就離開喜、離開貪；由於離開了喜和貪，我說他的心得到正解脫。耳、鼻、舌、身、意也是這樣，離開喜、離開貪；由於離開了喜和貪——比丘們！我說他的心得到正解脫。心得到正解脫的人，能夠自己記說：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說無常這樣，說苦、空、非我，也這樣說。
〔189·於眼當正思惟〕（0049b17）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對於眼，應當正確地思惟、觀察它是無常的。為什麼呢？對於眼正確地思惟、觀察它是無常的緣故，對於眼的欲貪就斷除了；欲貪斷除的緣故，我說他的心得到正解脫。對於耳、鼻、舌、身、意，正確地思惟、觀察的緣故，欲貪就斷除了；欲貪斷除的人，我說他的心得到正解脫。就是這樣，比丘們！心得到正解脫的人，能夠自己記說：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔190·於眼不識不知〕（0049b26）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果對於眼不認識、不了知、不斷除、不離欲，就不堪能正確地窮盡苦。對於耳、鼻、舌、身、意也是這樣。諸比丘！對於眼，如果認識、了知、斷除、離欲，就堪能正確地窮盡苦。對於耳、鼻、舌、身、意，如果認識、了知、斷除、離欲，就堪能正確地窮盡苦。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔191·越生老病死苦〕（0049c04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對於眼，如果不認識、不了知、不斷除、不離欲，就不堪能超越生、老、病、死的苦。對於耳、鼻、舌、身、意，不認識、不了知、不斷除、不離欲，就不堪能超越生、老、病、死的苦。諸比丘！對於眼，如果認識、了知、斷除、離欲，就堪能超越生、老、病、死的苦。對於耳、鼻、舌、身、意，如果認識、了知、斷除、離欲，就堪能超越生、老、病、死的苦。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔192·於眼不離欲〕（0049c13）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果對於眼不離欲，心不解脫，就不堪能正確地窮盡苦。對於耳、鼻、舌、身、意不離欲，心不解脫，就不堪能正確地窮盡苦。諸比丘！如果對於眼離欲，心得解脫，他就堪能正確地窮盡苦。對於耳、鼻、舌、身、意離欲，心得解脫，就堪能正確地窮盡苦。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔193·於眼色不離欲〕（0049c21）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果對於眼和色不離欲，心不解脫，就不堪能超越生、老、病、死的苦。對於耳、鼻、舌、身、意不離欲，心不解脫，就不堪能超越生、老、病、死的苦。諸比丘！如果對於眼和色離欲，心得解脫，就堪能超越生、老、病、死的苦。對於耳、鼻、舌、身、意離欲，心得解脫，就堪能超越生、老、病、死的苦。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔194·於眼生喜〕（0050a01）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『如果對於眼生起喜樂，就是對於苦生起喜樂；如果對於苦生起喜樂，我說他沒有從苦中解脫。對於耳、鼻、舌、身、意生起喜樂，就是對於苦生起喜樂；對於苦生起喜樂的人，我說他沒有從苦中解脫。諸比丘！如果對於眼不生起喜樂，就是對於苦不生起喜樂；對於苦不生起喜樂的人，我說他從苦中解脫。對於耳、鼻、舌、身、意不生起喜樂，就是對於苦不生起喜樂；對於苦不生起喜樂的人，我說他從苦中解脫。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔195·一切無常〕（0050a11）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『一切都是無常的。什麼是一切都是無常的？就是眼是無常的；色、眼識、眼觸，以及眼觸因緣所生的受——苦覺、樂覺、不苦不樂覺，那些也都是無常的。耳、鼻、舌、身、意也是這樣。多聞的聖弟子這樣觀察，就對眼生起厭離；對色、眼識、眼觸、眼觸因緣所生的受——苦覺、樂覺、不苦不樂覺，也對它們生起厭離。對耳、鼻、舌、身、意，聲、香、味、觸、法，意識、意觸、意觸因緣所生的受——苦覺、樂覺、不苦不樂覺，也對它們生起厭離。由於厭離就不愛樂，由於不愛樂就得解脫，有了解脫的知見：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同無常經這樣，說苦、空、無我，也這樣說。
〔196·解脫生老病死〕（0050a24）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『一切都是無常的。什麼是一切都是無常的？就是眼是無常的；色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，那些也都是無常的。同樣地，耳、鼻、舌、身、意，以及法、意識、意觸、意觸因緣所生的受——苦、樂、不苦不樂，那些也都是無常的。多聞的聖弟子這樣觀察，就從眼得解脫；從色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，也都得解脫。同樣地，從耳、鼻、舌、身、意，法、意識、意觸、意觸因緣所生的受——苦、樂、不苦不樂，也都得解脫。我說他從生、老、病、死、憂、悲、惱、苦中解脫了。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說一切無常這樣，說一切苦、一切空、一切非我、一切虛業法、一切破壞法、一切生法、一切老法、一切病法、一切死法、一切愁憂法、一切煩惱法、一切集法、一切滅法、一切知法、一切識法、一切斷法、一切覺法、一切作證、一切魔、一切魔勢、一切魔器、一切然、一切熾然、一切燒，都如上面兩部經那樣廣說。
〔197·三種示現〕（0050b14）我是這樣聽說的：有一個時候，佛住在迦闍尸利沙支提，與一千位比丘在一起，他們從前都是盤結頭髮的婆羅門。那時，世尊為這一千位比丘作三種示現來教化他們。哪三種呢？就是神足變化示現、他心示現、教誡示現。所謂神足示現，就是世尊隨著他們所應受化的，示現進入禪定正受，凌空而行到東方，作出行、住、坐、臥四種威儀；進入火三昧，放出種種火光，青、黃、赤、白、紅、頗梨色；水和火一起顯現，或者身下出火、身上出水，或者身上出火、身下出水，周圍四方也都是這樣。那時，世尊作了種種神變之後，在大眾中坐下，這叫做神足示現。所謂他心示現，就是如他的心、如他的意、如他的識——他應當作這樣的念、不應當作這樣的念，他應當作這樣的捨，他應當這樣身證而住，這叫做他心示現。所謂教誡示現，就如世尊所說：『諸比丘！一切都在燃燒。什麼是一切都在燃燒？就是眼在燃燒；色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，那些也都在燃燒。同樣地，耳、鼻、舌、身、意在燃燒；法、意識、意觸、意觸因緣所生的受——苦、樂、不苦不樂，那些也都在燃燒。以什麼燃燒呢？以貪火燃燒、以恚火燃燒、以癡火燃燒，以生、老、病、死、憂、悲、惱、苦之火燃燒。』那時，一千位比丘聽了佛所說的，不起諸漏，心得解脫。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔198·我內識身〕（0050c07）我是這樣聽說的：有一個時候，佛住在王舍城的耆闍崛山。那時，尊者羅睺羅前往佛那裡，以頭頂禮佛足，退到一旁站住，對佛說：『世尊！怎樣知、怎樣見我這內在的識身以及外在的一切相，才能使我、我所、我慢使的繫著不生起？』那時，世尊告訴羅睺羅：『好啊！羅睺羅！你能問如來這甚深的義理。』佛告訴羅睺羅：『眼，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都如實了知為非我、非異於我、不相互在對方之中。耳、鼻、舌、身、意也是這樣。羅睺羅！作這樣的知、這樣的見我這個識身以及外在的一切相，就使我、我所、我慢使的繫著不生起。羅睺羅！像這樣我、我所、我慢使的繫著不生起的人——羅睺羅！這叫做斷除了愛，轉去了結，以正無間等，究竟了苦的邊際。』佛說完這部經，尊者羅睺羅聽了佛所說的，歡喜地奉行。如同說內入處這樣，外入處——色、聲、香、味、觸、法，以及眼識，耳、鼻、舌、身、意識，眼觸，耳、鼻、舌、身、意觸，眼觸所生的受，耳、鼻、舌、身、意觸所生的受，眼觸所生的想，耳、鼻、舌、身、意觸所生的想，眼觸所生的思，耳、鼻、舌、身、意觸所生的思，眼觸所生的愛，耳、鼻、舌、身、意觸所生的愛，也都如上面這樣說。
〔199·無有我我所〕（0050c27）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，世尊告訴羅睺羅：『怎樣知、怎樣見，對於這個識身以及外在的一切相，就沒有我、我所、我慢使的繫著？』羅睺羅對佛說：『世尊是法的根本、法的眼目、法的依止。好啊！世尊！請為諸比丘廣說這個義理；諸比丘聽了之後，當會受持奉行。』佛告訴羅睺羅：『好！仔細聽，我當為你說。所有的眼，無論是過去的、未來的、現在的，無論是內的、外的，無論是粗的、細的，無論是好的、醜的，無論是遠的、近的，那一切都如實地正確觀察為非我、非異於我、不相互在對方之中。羅睺羅！耳、鼻、舌、身、意也是這樣。羅睺羅！這樣知、這樣見我這個識身以及外在的一切相，我、我所、我慢使的繫著就不生起。羅睺羅！這樣的比丘超越了二，離開了諸相，寂滅而解脫。羅睺羅！這樣的比丘斷除了諸愛欲，轉去了諸結，究竟了苦的邊際。』佛說完這部經，羅睺羅聽了佛所說的，歡喜地奉行。如同說內入這樣，外入，乃至意觸因緣所生的受，也都這樣廣說。
〔200·授人五受陰〕（0051a15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，尊者羅睺羅前往佛那裡，以頭頂禮佛足，退到一旁坐下，對佛說：『好啊！世尊！請為我說法。我聽了法之後，要獨自在一處寂靜之所，專精思惟，不放逸而住；獨自在一處寂靜之所，專精思惟，不放逸而住之後，就這樣思惟：族姓子之所以剃除鬚髮，以正信離家，出家學道，修持梵行，是為了見法而自己知道、親身作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』那時，世尊觀察羅睺羅的心，解脫慧還未成熟，還不堪能接受增上的法。就問羅睺羅說：『你已經為人講授五受陰了嗎？』羅睺羅對佛說：『還沒有，世尊！』佛告訴羅睺羅：『你應當為人演說五受陰。』
那時，羅睺羅接受了佛的教導，在其他時候為人演說五受陰；說完之後，回到佛那裡，以頭頂禮佛足，退到一旁站住，對佛說：『世尊！我已經為人說了五受陰，唯願世尊為我說法。我聽了法之後，要獨自在一處寂靜之所，專精思惟，不放逸而住，乃至自己知道不再承受後世的有。』那時，世尊又觀察羅睺羅的心，解脫智還未成熟，不堪能接受增上的法。就問羅睺羅說：『你為人說過六入處了嗎？』羅睺羅對佛說：『還沒有，世尊！』佛告訴羅睺羅：『你應當為人演說六入處。』
那時，羅睺羅在其他時候為人演說六入處；說完六入處之後，來到佛那裡，以頭頂禮佛足，退到一旁站住，對佛說：『世尊！我已經為人演說了六入處，唯願世尊為我說法。我聽了法之後，要獨自在一處寂靜之所，專精思惟，不放逸而住，乃至自己知道不再承受後世的有。』那時，世尊觀察羅睺羅的心，解脫智還未成熟，不堪能接受增上的法。就問羅睺羅說：『你已經為人說過尼陀那法了嗎？』羅睺羅對佛說：『還沒有，世尊！』佛告訴羅睺羅：『你應當為人演說尼陀那法。』
那時，羅睺羅在其他時候為人廣說尼陀那法之後，來到佛那裡，以頭頂禮佛足，退到一旁站住，對佛說：『世尊！請為我說法。我聽了法之後，要獨自在一處寂靜之所，專精思惟，不放逸而住，乃至自己知道不再承受後世的有。』那時，世尊又觀察羅睺羅的心，解脫智還未成熟……如此廣說，乃至告訴羅睺羅說：『你應當對上面所說的諸法，獨自在一處寂靜之所，專精思惟，觀察其中的義理。』那時，羅睺羅接受了佛的教勅，對如上所聽聞的法、所演說的法，思惟稱量，觀察其中的義理，生起這樣的念頭：『這些法，一切都隨順趣向涅槃、流注於涅槃、最後安住於涅槃。』那時，羅睺羅前往佛那裡，以頭頂禮佛足，退到一旁站住，對佛說：『世尊！我已經對如上所聽聞的法、所演說的法，獨自在一處寂靜之所，思惟稱量，觀察其中的義理，知道這些法都隨順趣向涅槃、流注於涅槃、最後安住於涅槃。』
那時，世尊觀察羅睺羅的心，解脫智已經成熟，堪能接受增上的法。就告訴羅睺羅說：『羅睺羅！一切都是無常的。什麼法是無常的？就是眼是無常的，色、眼識、眼觸……』如同上面說無常那樣廣說。那時，羅睺羅聽了佛所說的，歡喜隨喜，禮佛而退。那時，羅睺羅接受了佛的教導，獨自在一處寂靜之所，專精思惟，不放逸而住：族姓子之所以剃除鬚髮，穿上袈裟衣，以正信離家，出家學道，純一修持梵行，乃至是為了見法而自己知道、親身作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。他成為阿羅漢，心善得解脫。佛說完這部經，羅睺羅聽了佛所說的，歡喜地奉行。
〔201·次第疾得漏盡〕（0051c11）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。當時，有一位比丘來到佛那裡，以頭頂禮佛足，退到一旁站住，對佛說：『世尊！怎樣知、怎樣見，才能次第迅速地得到漏盡？』那時，世尊告訴那位比丘：『應當正確地觀察無常。什麼法是無常的？就是眼是無常的；色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，應當觀察它們是無常的。耳、鼻、舌、身、意，應當觀察它們是無常的；法、意識、意觸、意觸因緣所生的受——苦、樂、不苦不樂，那些也都是無常的。比丘！這樣知、這樣見，就次第窮盡有漏。』當時，那位比丘聽了佛所說的，歡喜地作禮而去。像這樣，是比丘所說的經。如果說其中的差別，就是：『怎樣知、怎樣見，才能次第窮盡一切結，斷除一切縛、斷除一切使、斷除一切上煩惱、斷除一切結、斷除諸流、斷除諸軛、斷除諸取、斷除諸觸、斷除諸蓋、斷除諸纏、斷除諸垢、斷除諸愛、斷除諸意，斷除邪見而生起正見，斷除無明而生起明？』『比丘！這樣觀察眼是無常的，乃至這樣知、這樣見，就次第斷除無明，生起明。』當時，那位比丘聽了佛所說的，很歡喜；歡喜之後，作禮而去。
〔202·次第我見斷〕（0051c29）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。當時，有一位比丘前往佛那裡，以頭頂禮佛足，對佛說：『世尊！怎樣知、怎樣見，才能次第斷除我見，生起無我見？』佛告訴那位比丘：『對於眼，正確地觀察它是無我的；色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，對那些也正確地觀察它們是無我的。這樣乃至意觸因緣所生的受——苦、樂、不苦不樂，對那些也正確地觀察它們是無我的。比丘！這樣知、這樣見，就次第斷除我見，生起無我見。』當時，那位比丘聽了佛所說的，很歡喜；歡喜之後，作禮而去。
〔203·能斷一法〕（0052a10）我是這樣聽說的：有一個時候，佛住在毘舍離耆婆拘摩羅藥師的菴羅園。那時，世尊告訴諸比丘：『如果有比丘能夠斷除一法，就得到正智，能夠自己記說：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』諸比丘對佛說：『世尊是法的根本、法的眼目、法的依止。』唯願世尊演說，諸比丘聽了之後，當會受持奉行。佛告訴諸比丘：『仔細聽，好好地思惟，我當為你們說。諸比丘！為什麼斷除了一法，乃至不再承受後世的有？就是無明；對它離欲，明就生起，得到正智，能夠自己記說：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』當時，有一位比丘從座位起身，整理衣服，偏袒右肩，向佛作禮，右膝著地，合掌對佛說：『世尊！怎樣知、怎樣見，對無明離欲，明就生起？』佛告訴那位比丘：『應當正確地觀察眼是無常的；色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，對那些也正確地觀察它們是無常的。耳、鼻、舌、身、意也是這樣。比丘！這樣知、這樣見，對無明離欲，明就生起。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔204·眼當如實知〕（0052a27）我是這樣聽說的：有一個時候，佛住在毘舍離耆婆拘摩羅藥師的菴羅園。那時，世尊告訴尊者阿難：『對於眼，應當如實地知、如實地見；眼、色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，對那些也如實地知、如實地見。耳、鼻、舌、身、意也是這樣。他如實地知、如實地見之後，就對眼生起厭離；對色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，也對它們生起厭離。耳、鼻、舌、身、意也是這樣。厭離之後就不愛樂，不愛樂之後就得解脫，有了解脫的知見：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔205·眼無常苦變易〕（0052b09）我是這樣聽說的：有一個時候，佛住在毘舍離耆婆拘摩羅藥師的菴羅園。那時，世尊說完一切優陀那偈之後，告訴尊者阿難：『眼是無常、苦、變易、異分之法；色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，那些也都是無常、苦、變易、異分之法。耳、鼻、舌、身、意也是這樣。多聞的聖弟子這樣觀察，就從眼得解脫；從色、眼識、眼觸、眼觸因緣所生的受，也都得解脫。從耳、鼻、舌、身、意，法、意識、意觸、意觸因緣所生的受——苦、樂、不苦不樂，他得解脫。我說他從生、老、病、死、憂、悲、惱、苦中解脫了。』佛說完這部經，尊者阿難聽了佛所說的，歡喜地奉行。
〔206·方便禪思〕（0052b20）我是這樣聽說的：有一個時候，佛住在毘舍離城耆婆拘摩羅藥師的菴羅園。那時，世尊告訴諸比丘：『應當勤加方便，禪思，使內心寂靜。為什麼呢？比丘！方便禪思，使內心寂靜，就這樣如實知而顯現。對什麼如實知而顯現？對眼如實知而顯現；對色、眼識、眼觸、眼觸因緣所生的受——苦、樂、不苦不樂，也如實知而顯現。耳、鼻、舌、身、意也是這樣。這些法是無常的、有為的，也這樣如實知而顯現。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔207·修無量三摩提〕（0052b29）我是這樣聽說的：有一個時候，佛住在毘舍離耆婆拘摩羅藥師的菴羅園。那時，世尊告訴諸比丘：『應當修習無量三摩提，精勤繫念。為什麼呢？修習無量三摩提，精勤繫念之後，就如實顯現。對什麼如實顯現？對眼如實顯現……』如此廣說，乃至『這些法是無常的、有為的，這樣如實顯現。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔208·過去未來眼〕（0052c07）我是這樣聽說的：有一個時候，佛住在毘舍離耆婆拘摩羅藥師的菴羅園。那時，世尊告訴諸比丘：『過去、未來的眼是無常的，何況是現在的眼。多聞的聖弟子這樣觀察，就不顧戀過去的眼，不欣求未來的眼，對現在的眼厭離、不愛樂、離欲、趣向厭離。耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說無常這樣，說苦、空、無我，也這樣說。如同內入處的四經這樣，外入處色、聲、香、味、觸、法的四經，內外入處的四經，也這樣說。
〔209·有六觸入處〕（0052c17）我是這樣聽說的：有一個時候，佛住在毘舍離耆婆拘摩羅藥師的菴羅園。那時，世尊告訴諸比丘：『有六觸入處。哪六種？就是眼觸入處，耳、鼻、舌、身、意觸入處。沙門、婆羅門如果對這六觸入處的集起、滅去、味著、過患、出離不如實知，應當知道這樣的沙門、婆羅門離我的法、律很遠，如同虛空與大地相距那樣遙遠。』當時，有一位比丘從座位起身，整理衣服，向佛作禮，合掌對佛說：『我具足如實地了知這六觸入處的集起、滅去、味著、過患、出離。』
佛告訴那位比丘：『我現在問你，你隨我所問回答我。比丘！你見眼觸入處是我、異於我、相互在對方之中嗎？』回答說：『不是的，世尊！』佛告訴那位比丘：『好啊！好啊！對於這眼觸入處，如實知見為非我、非異於我、不相互在對方之中的人，不起諸漏，心不染著，心得解脫，這叫做第一觸入處已經斷除、已經遍知，斷除了它的根本，如同截斷多羅樹的頂端，在未來法中永遠不再生起，就是眼識和色。
『你見耳、鼻、舌、身、意觸入處是我、異於我、相互在對方之中嗎？』回答說：『不是的，世尊！』佛告訴那位比丘：『好啊！好啊！對於耳、鼻、舌、身、意觸入處，作這樣的如實知見為非我、非異於我、不相互在對方之中的人，不起諸漏，心不染著，心得解脫，這叫做比丘的六觸入處已經斷除、已經遍知，斷除了它的根本，如同截斷多羅樹的頂端，在未來世永遠不再生起，就是意識和法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔210·莫樂莫苦〕（0053a11）我是這樣聽說的：有一個時候，佛住在毘舍離耆婆拘摩羅藥師的菴羅園。那時，世尊告訴諸比丘：『不要喜樂，也不要憂苦。為什麼呢？有六觸入處的地獄，眾生生在那地獄之中的，眼所見的是不可愛的色，見不到可愛的色；見到不可念的色，見不到可念的色；見到不善的色，見不到善的色。由於這樣的因緣，一向承受憂苦。耳所聞的聲、鼻所嗅的香、舌所嘗的味、身所覺的觸、意所識的法，見到不可愛的，見不到可愛的；見到不可念的，見不到可念的；見到不善的法，見不到善的法。由於這樣的因緣，長久承受憂苦。諸比丘！有六觸入處，凡有眾生生在那處的，眼見的是可愛的，見不到不可愛的；見到可念的色，而非不可念的色；見到善的色，而非不善的色。由於這樣的因緣，一向長久承受喜樂。耳所聞的聲、鼻所嗅的香、舌所嘗的味、身所覺的觸、意所識的法，是可愛的而非不可愛的，是可念的而非不可念的，見到的是善的而非不善的。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔211·昔未成正覺〕（0053a26）我是這樣聽說的：有一個時候，佛住在毘舍離耆婆拘摩羅藥師的菴羅園。那時，世尊告訴諸比丘：『我從前還沒有成就正覺的時候，獨自在一處寂靜之所，禪思思惟：自己的心多半趣向何處而觀察？自己的心多半追逐過去的五欲功德，少有追逐現在的五欲功德，追逐未來世的更加微少。我觀察到心多半追逐過去的五欲之後，極力生起方便，精勤地守護自己，不再讓心隨逐過去的五欲功德。我由於這樣精勤地守護自己，漸漸接近阿耨多羅三藐三菩提。你們諸比丘，也多半追逐過去的五欲功德，追逐現在、未來的也很微少。你們現在也應當因為心多半追逐過去五欲功德的緣故，加強守護自己，也就不久能窮盡諸漏，得無漏的心解脫、慧解脫，在現法中自己知道、親身作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。為什麼呢？眼見色，由這因緣生起內在的受——苦、樂、不苦不樂。耳、鼻、舌、身、意與法，由這因緣生起內在的受——苦、樂、不苦不樂。所以，比丘們！對那些入處應當覺知：如果眼滅了，色想就離去了；耳、鼻、舌、身、意滅了，法想就離去了。』佛說：『應當覺知六入處。』說完之後，入室坐禪。
當時，有許多比丘，在世尊離去之後，作這樣的議論：『世尊為我們略說法要，沒有廣加分別，就入室坐禪了。世尊說：應當覺知六入處——如果那眼滅了，色想就離去了；耳、鼻、舌、身、意滅了，法想就離去了。我們今天對世尊所略說的法，仍然不能理解。現在在這大眾之中，誰有智慧之力，能為我們把世尊所略說的法，廣為我們演說其中的義理？』又這樣想：『只有尊者阿難，常常侍奉世尊，常常為大師所讚歎，聰慧而修梵行。只有尊者阿難堪能為我們把世尊所略說的法，演說其中的義理。我們今天一起前往尊者阿難那裡，請問其中的要義；如同阿難所說的，都當奉持。』
那時，許多比丘前往尊者阿難那裡，彼此問候之後，在一旁坐下，對尊者阿難說：『尊者！應當知道，世尊為我們略說法要』——如上面所說的，詳細地問阿難——『請為我們廣說其中的義理。』
尊者阿難告訴諸比丘：『仔細聽，好好地思惟。對世尊所略說的法，我當為你們廣說其中的義理。世尊所略說的，就是滅六入處的有餘之說，所以說：眼處滅了，色想就離去了；耳、鼻、舌、身、意入處滅了，法想就離去了。世尊略說這法之後，入室坐禪，我現在已經為你們分別解說了其中的義理。』尊者阿難說完這義理之後，諸比丘聽了他所說的，歡喜地奉行。
〔212·不放逸行〕（0053c07）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我不是為一切比丘說不放逸行，也不是不為一切比丘說不放逸行。不向什麼樣的比丘說不放逸行？如果比丘得到阿羅漢，窮盡了諸有漏，離開了諸重擔，證得了自己的利益，窮盡了諸有結，心得正解脫，像這樣的比丘，我不為他們說不放逸行。為什麼呢？那些比丘已經作了不放逸的緣故，不再堪能作放逸的事；我現在看見那些尊者得到了不放逸的果，所以不為他們說不放逸行。為什麼樣的比丘說不放逸行？如果諸比丘在學地上，還沒有得到心意增上的安穩，趣向涅槃而住，像這樣的比丘，我為他們說不放逸行。為什麼呢？因為那些比丘修學諸根，心樂於隨順資生的用具，親近善友，不久應當能窮盡諸有漏，得無漏的心解脫、慧解脫，在現法中自己知道、親身作證：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。為什麼呢？那眼識所可愛樂、染著的色，那位比丘見了之後，不歡喜、不讚歎、不染、不繫著而住；由於不歡喜、不讚歎、不染、不繫著而住的緣故，專精勝進，身心止息，心安穩至極而住、不忘失，常定於一心，有無量的法喜，只證得第一三昧正受，終究不會退滅而隨逐眼所見的色。對於耳、鼻、舌、身、意識法，也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔213·演說二法〕（0054a01）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我當為你們演說二法。仔細聽，好好地思惟。什麼是二法？眼和色是二；耳和聲、鼻和香、舌和味、身和觸、意和法是二，這叫做二法。如果有沙門、婆羅門這樣說：這不是二，沙門瞿曇所說的二法，這不是二；他自己依自己的意思說二法，只有言說而已，被問之後就不知道，增加了他的疑惑，因為那不是他的境界的緣故。
『為什麼呢？緣於眼和色，生起眼識，三事和合為觸，緣於觸而生受——苦、樂、不苦不樂。如果對這受的集起、受的滅去、受的味著、受的過患、受的出離不如實知，就會種下貪欲身觸、種下瞋恚身觸、種下戒取身觸、種下我見身觸，也種植、增長諸惡不善法。像這樣，純一的大苦聚都從集而生起。同樣地，耳、鼻、舌、身，意和法為緣，生起意識，三事和合為觸……』如上面那樣廣說。
『再者，眼緣於色，生起眼識，三事和合為觸，以觸為緣而生受——苦、樂、不苦不樂，對於這諸受的集起、滅去、味著、過患、出離，這樣如實了知。這樣了知之後，就不種下貪欲身觸、不種下瞋恚身觸、不種下戒取身觸、不種下我見身觸、不種下諸惡不善法。像這樣，諸惡不善法滅了，純一的大苦聚就滅了。耳、鼻、舌、身、意與法，也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔214·二因緣生識〕（0054a22）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有二種因緣生起識。是哪二種？就是眼和色、耳和聲、鼻和香、舌和味、身和觸、意和法……』如此廣說，乃至『因為那不是他的境界的緣故。為什麼呢？眼和色為因緣生起眼識，那是無常的、有為的、由心為緣而生的；色和眼、識，是無常的、有為的、由心為緣而生的。這三法和合為觸，觸之後有受，受之後有思，思之後有想。這些法是無常的、有為的、由心為緣而生的，就是觸、想、思。耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔215·世尊說現法〕（0054b02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，尊者富留那比丘前往佛那裡，以頭頂禮佛足，退到一旁站住，對佛說：『世尊說「現法」、說「滅熾然」、說「不待時」、說「正向」、說「即此見」、說「緣自覺」。世尊！什麼是現法，乃至緣自覺？』佛告訴富留那：『好啊！富留那！你能作這樣的提問。富留那！仔細聽，好好地思惟，我當為你說。富留那！比丘眼見色之後，覺知色、覺知對色的貪，對於自己內裡有眼識的色貪如實了知。富留那！如果眼見色之後，覺知色、覺知對色的貪，對於自己內裡有眼識的色貪如實了知，這叫做現見法。
『什麼是滅熾然？什麼是不待時？什麼是正向？什麼是即此見？什麼是緣自覺？富留那！比丘眼見色之後，覺知色，而不生起色貪之覺，自己內在沒有眼識的色貪；對於不生起色貪之覺，如實了知。富留那！如果比丘眼見色之後，覺知色，不生起色貪之覺，如實了知色，對於不生起色貪之覺如實了知，這叫做滅熾然、不待時、正向、即此見、緣自覺。耳、鼻、舌、身、意也是這樣。』佛說完這部經，富留那比丘聽了佛所說的，歡喜地奉行。
〔216·言大海者〕（0054b22）我是這樣聽說的：有一個時候，佛在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『所說的大海，是愚夫所說的，不是聖者所說的；那只是大大小小的水罷了。什麼是聖者所說的海？就是眼識別色之後，愛念、深深執著，貪樂身、口、意的業，這叫做海。一切世間的阿修羅眾，乃至天、人，全都在其中貪樂而沈沒，如同狗肚中所藏的，如同雜亂的草堆；此世、他世的纏絞糾結、鎖縛，也是這樣。耳識別聲、鼻識別香、舌識別味、身識別觸，此世、他世的纏絞糾結、鎖縛，也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說身、口、意業這樣，說貪、恚、癡，老、病、死，也這樣說。如同五根的三經這樣，六根的三經，也這樣說。
〔217·所謂海者〕（0054c05）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『所說的海，是世間的愚夫所說的，不是聖者所說的。海只是大大小小的水罷了。眼是人的大海，那色就是濤波。如果能夠堪忍色的濤波，就得以渡過眼的大海，終究越出濤波、迴旋的諸水、惡蟲、羅剎女鬼。耳、鼻、舌、身、意是人的大海，聲、香、味、觸、法就是濤波；如果能夠堪忍那法的濤波，就得以渡過意的大海，終究越出濤波、迴旋、惡蟲、羅剎女鬼。』那時，世尊以偈頌說：
『大海有巨大的濤波，有惡蟲、羅剎的怖畏；
難以渡過而能夠渡過，集起與出離永盡無餘；
能斷除一切的苦，不再承受其餘的有；
永遠趣向般涅槃，不再回到放逸。』
佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔218·苦集苦滅道跡〕（0054c19）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在當為你們說苦集道跡、苦滅道跡。仔細聽，好好地思惟，我當為你們說。什麼是苦集道跡？緣於眼和色，生起眼識，三事和合為觸，緣於觸而有受，緣於受而有愛，緣於愛而有取，緣於取而有有，緣於有而有生，緣於生而有老、病、死、憂、悲、惱、苦的集起，像這樣，純一的大苦聚集起。耳、鼻、舌、身、意也是這樣。這叫做苦集道跡。什麼是苦滅道跡？緣於眼和色，生起眼識，三事和合為觸；觸滅了，受就滅；受滅了，愛就滅；愛滅了，取就滅；取滅了，有就滅；有滅了，生就滅；生滅了，老、病、死、憂、悲、惱、苦就滅，像這樣，純一的大苦聚滅去。耳、鼻、舌、身、意也這樣說，這叫做苦滅道跡。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔219·涅槃道跡〕（0055a03）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在當說涅槃道跡。什麼是涅槃道跡？就是觀察眼是無常的；色、眼識、眼觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，那些也都是無常的。耳、鼻、舌、身、意也是這樣，這叫做涅槃道跡。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔220·似趣涅槃道跡〕（0055a10）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有相似趣向涅槃的道跡。什麼是相似趣向涅槃的道跡？觀察眼是非我的；色、眼識、眼觸因緣所生的受，以及內在的覺受——苦、樂、不苦不樂，對那些也觀察它們是無常的。耳、鼻、舌、身、意也是這樣，這叫做相似趣向涅槃的道跡。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔221·趣一切取道跡〕（0055a17）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有趣向一切取的道跡。什麼是趣向一切取的道跡？緣於眼和色，生起眼識，三事和合為觸，觸緣而有受，受緣而有愛，愛緣而有取，是由於取其所取的緣故。耳、鼻、舌、身、意也是這樣。由於取其所取的緣故，這叫做趣向一切取的道跡。什麼是斷除一切取的道跡？緣於眼和色，生起眼識，三事和合為觸；觸滅了，受就滅；受滅了，愛就滅；愛滅了，取就滅。應當這樣知道，耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔222·一切知法識法〕（0055a27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當知道一切所知之法、一切所識之法。仔細聽，好好地思惟，我當為你們說。什麼是一切所知之法、一切所識之法？諸比丘！眼是所知之法、所識之法；色、眼識、眼觸、眼觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，那一切都是所知之法、所識之法。耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔223·一法不知不識〕（0055b06）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我不說對任何一法不知、不識，而能得到究竟苦的邊際。為什麼不說對任何一法不知、不識，而能得到究竟苦的邊際？就是不說對於眼不知、不識，而能得到究竟苦的邊際；對於色、眼識、眼觸、眼觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，也同樣不說不知、不識而能得到究竟苦的邊際。耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔224·欲法應當斷〕（0055b15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『一切欲法都應當斷除。什麼是一切欲法應當斷除？就是眼是一切欲法，應當斷除；色、眼識、眼觸、眼觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，那一切欲法都應當斷除。耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔225·一法不知不斷〕（0055b22）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我不說對任何一法不知、不斷，而能究竟苦的邊際。為什麼不說對任何一法不知、不斷，而能究竟苦的邊際？就是不說對於眼不知、不斷，而能究竟苦的邊際；對於色、眼識、眼觸、眼觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，那一切都不說不知、不斷而能究竟苦的邊際。耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔226·斷一切計〕（0055c01）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在當說斷除一切計執。仔細聽，好好地思惟，我當為你們說。什麼是不計執？就是不計執「我見色」，不計執眼是我所，不計執相屬；對於色、眼識、眼觸、眼觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，也不計執樂是我、我所，不計執樂是相屬。不計執耳、鼻、舌、身、意，也是這樣。這樣不計執的人，對於諸世間常無所取；由於無所取，就無所著；由於無所著，就自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同上面所說的眼等不計執，一切事的不計執也是這樣。
〔227·計者是病〕（0055c13）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『計執就是病，計執就是癰，計執就是刺。如來由於以不計執而住的緣故，離開了病、離開了癰、離開了刺。所以，比丘想要求得不計執而住，離開病、離開癰、離開刺的，那位比丘不要計執眼是我、我所，不要計執眼是相屬；不要計執色、眼識、眼觸、眼觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，對那些也不要計執是我、我所、相互在對方之中。耳、鼻、舌、身、意也是這樣。比丘！這樣不計執的人，就無所取；由於無所取，就無所著；由於無所著，就自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同就眼等所說的，其餘的一一事也是這樣。
〔228·增長法損減法〕（0055c26）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在當說增長之法、損減之法。什麼是增長之法？就是緣於眼和色，生起眼識，三事和合為觸，觸緣而有受……』如此廣說，乃至『純一的大苦聚集起，這叫做增長之法。耳、鼻、舌、身、意也是這樣，這叫做增長之法。什麼是損減之法？緣於眼和色，生起眼識，三事和合為觸；觸滅了，受就滅……』如此廣說，乃至『純一的大苦聚滅去。耳、鼻、舌、身、意也是這樣，這叫做損減之法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說增長、損減這樣，說起法、處變易法、集法、滅法，也如上面這樣說。
〔229·有漏無漏法〕（0056a08）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在當說有漏法、無漏法。什麼是有漏法？就是眼、色、眼識、眼觸、眼觸因緣所生的受，內在的覺受——苦、樂、不苦不樂；耳、鼻、舌、身、意、法、意識、意觸、意觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，屬於世俗的，這叫做有漏法。什麼是無漏法？就是出世間的意，以及法、意識、意觸、意觸因緣所生的受，內在的覺受——苦、樂、不苦不樂，屬於出世間的，這叫做無漏法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
Fascicle 8 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: this fascicle is the first fascicle of the Connected Discourses on the Six Sense Bases; from the one hundred and eighty-eighth discourse to the two hundred and twenty-ninth, forty-two discourses in all. All that is taught is taught with regard to the six sense bases of eye, ear, nose, tongue, body, and mind: some teach that the six sense bases are impermanent, suffering, empty, not self; some teach freedom from desire and liberation with regard to the six sense bases; some teach the six sense bases of contact, the two things, the paths, and not reckoning. The speaker is for the most part the World-Honored One; the latter part of Discourse 211 is the discussion of the bhikṣus and the venerable Ānanda’s full explanation. Discourse 217 has one verse, and this fascicle has no summary verse. Long discourses of questions and answers back and forth are divided into segments within the discourse by the rounds of question and answer. At the end of a discourse the base text often passes over discourses of the same pattern with a sentence of the kind “likewise … is taught in the same way”; the plain rendering gives this briefly in the words of the base text and does not supply what is passed over. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0049b04）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 8.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds forty-two discourses, from the one hundred and eighty-eighth to the two hundred and twenty-ninth; Discourse 217 has one verse; at the end of the fascicle it closes with “Saṃyukta Āgama, Fascicle 8.”
〔188 · Contemplate the eye rightly as impermanent〕（0049b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should contemplate the eye rightly as impermanent. One who contemplates in this way is called one of right view. Because one contemplates rightly, weariness arises; because weariness arises, one leaves delight and leaves craving; because one has left delight and craving, I say that his mind is rightly liberated. So it is likewise with the ear, nose, tongue, body, and mind: one leaves delight and leaves craving; because one has left delight and craving—bhikṣus!—I say that his mind is rightly liberated. One whose mind is rightly liberated can declare of oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of impermanence, so it is likewise taught of suffering, emptiness, and not self.
〔189 · Reflect rightly on the eye〕（0049b17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should reflect rightly on the eye and contemplate it as impermanent. Why is that? Because one reflects rightly on the eye and contemplates it as impermanent, desire and craving for the eye are cut off; because desire and craving are cut off, I say that his mind is rightly liberated. Because one reflects rightly on the ear, nose, tongue, body, and mind and contemplates them, desire and craving are cut off; of one whose desire and craving are cut off, I say that his mind is rightly liberated. Just so, bhikṣus! One whose mind is rightly liberated can declare of oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔190 · Not knowing and not understanding the eye〕（0049b26）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 does not know the eye, does not understand it, does not cut it off, and is not free from desire for it is not able to rightly end suffering. So it is likewise with the ear, nose, tongue, body, and mind. Bhikṣus! One who knows the eye, understands it, cuts it off, and is free from desire for it is able to rightly end suffering. One who knows the ear, nose, tongue, body, and mind, understands them, cuts them off, and is free from desire for them is able to rightly end suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔191 · Crossing beyond the suffering of birth, old age, sickness, and death〕（0049c04）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 does not know the eye, does not understand it, does not cut it off, and is not free from desire for it is not able to cross beyond the suffering of birth, old age, sickness, and death. One who does not know the ear, nose, tongue, body, and mind, does not understand them, does not cut them off, and is not free from desire for them is not able to cross beyond the suffering of birth, old age, sickness, and death. Bhikṣus! One who knows the eye, understands it, cuts it off, and is free from desire for it is able to cross beyond the suffering of birth, old age, sickness, and death. One who knows the ear, nose, tongue, body, and mind, understands them, cuts them off, and is free from desire for them is able to cross beyond the suffering of birth, old age, sickness, and death.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔192 · Not free from desire for the eye〕（0049c13）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 is not free from desire for the eye, whose mind is not liberated, is not able to rightly end suffering. One who is not free from desire for the ear, nose, tongue, body, and mind, whose mind is not liberated, is not able to rightly end suffering. Bhikṣus! One who is free from desire for the eye, whose mind is liberated, is able to rightly end suffering. One who is free from desire for the ear, nose, tongue, body, and mind, whose mind is liberated, is able to rightly end suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔193 · Not free from desire for the eye and forms〕（0049c21）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 is not free from desire for the eye and forms, whose mind is not liberated, is not able to cross beyond the suffering of birth, old age, sickness, and death. One who is not free from desire for the ear, nose, tongue, body, and mind, whose mind is not liberated, is not able to cross beyond the suffering of birth, old age, sickness, and death. Bhikṣus! One who is free from desire for the eye and forms, whose mind is liberated, is able to cross beyond the suffering of birth, old age, sickness, and death. One who is free from desire for the ear, nose, tongue, body, and mind, whose mind is liberated, is able to cross beyond the suffering of birth, old age, sickness, and death.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔194 · Delighting in the eye〕（0050a01）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 delights in the eye delights in suffering; of one who delights in suffering, I say that he is not liberated from suffering. One who delights in the ear, nose, tongue, body, and mind delights in suffering; of one who delights in suffering, I say that he is not liberated from suffering. Bhikṣus! One who does not delight in the eye does not delight in suffering; of one who does not delight in suffering, I say that he is liberated from suffering. One who does not delight in the ear, nose, tongue, body, and mind does not delight in suffering; of one who does not delight in suffering, I say that he is liberated from suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔195 · All is impermanent〕（0050a11）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: “All is impermanent. How is all impermanent? Namely, the eye is impermanent; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—these too are all impermanent. So it is likewise with the ear, nose, tongue, body, and mind. The learned noble disciple who contemplates in this way grows weary of the eye; of forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—of these too he grows weary. Of the ear, nose, tongue, body, and mind; of sounds, odours, tastes, tangibles, and mental objects; of mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition—painful, pleasant, or neither painful nor pleasant—of these too he grows weary. Because he is weary, he takes no delight; because he takes no delight, he is liberated; and there is the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the discourse on impermanence, so it is likewise taught of suffering, emptiness, and not self.
〔196 · Liberated from birth, old age, sickness, and death〕（0050a24）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: “All is impermanent. How is all impermanent? Namely, the eye is impermanent; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—these too are all impermanent. In the same way the ear, nose, tongue, body, and mind, and mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition—painful, pleasant, or neither painful nor pleasant—these too are all impermanent. The learned noble disciple who contemplates in this way is liberated from the eye; from forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—from these too he is liberated. In the same way, from the ear, nose, tongue, body, and mind, and from mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition—painful, pleasant, or neither painful nor pleasant—from these too he is liberated. I say that he is liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught that all is impermanent, so it is taught that all is suffering, all is empty, all is not self, all is a thing of empty deeds, all is a thing that breaks up, all is a thing that is born, all is a thing that ages, all is a thing that sickens, all is a thing that dies, all is a thing of grief and sorrow, all is a thing of defilement, all is a thing of arising, all is a thing of cessation, all is a thing to be known, all is a thing to be cognized, all is a thing to be cut off, all is a thing to be awakened to, all is to be realized, all is Māra, all is Māra’s power, all is Māra’s instrument, all is alight, all is ablaze, all is burning—all taught at length as in the two discourses above.
〔197 · The three displays〕（0050b14）Thus have I heard. At one time the Buddha was staying at the Gayāśīrṣa shrine, together with a thousand bhikṣus, all of whom were former matted-hair brahmins. At that time the World-Honored One made three displays for these thousand bhikṣus to teach and transform them. What are the three? Namely, the display of supernormal power and transformation, the display of others’ minds, and the display of instruction. The display of supernormal power is this: the World-Honored One, according to what each of them was fit to be transformed by, showed himself entering the attainment of meditative concentration, rose into the air and went to the east, and performed the four postures of walking, standing, sitting, and lying down; he entered the fire samādhi and gave forth all kinds of light of fire—blue, yellow, red, white, crimson, and the colour of crystal; water and fire appeared together, or fire came forth from below his body and water from above, or fire came forth from above his body and water from below, and so it was likewise in the four directions all around. Then the World-Honored One, having performed all kinds of supernormal transformations, sat down in the midst of the great assembly; this is called the display of supernormal power. The display of others’ minds is this: as is his mind, as is his thought, as is his consciousness—he ought to think this thought, he ought not to think this thought; he ought to relinquish in this way; he ought to dwell in this way, having realized it with the body; this is called the display of others’ minds. The display of instruction is as the World-Honored One said: “Bhikṣus! All is burning. How is all burning? Namely, the eye is burning; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—these too are all burning. In the same way the ear, nose, tongue, body, and mind are burning; mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition—painful, pleasant, or neither painful nor pleasant—these too are all burning. With what are they burning? They are burning with the fire of greed, burning with the fire of hatred, burning with the fire of delusion, burning with the fire of birth, old age, sickness, death, sorrow, lamentation, distress, and suffering.” Then the thousand bhikṣus, having heard what the Buddha said, gave rise to no outflows, and their minds were liberated. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔198 · This conscious body within〕（0050c07）Thus have I heard. At one time the Buddha was staying at Rājagṛha, on Vulture Peak. At that time the venerable Rāhula went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! How must one know, how must one see this conscious body within and all external signs, so that I, mine, and the fetter of conceit that binds do not arise?” Then the World-Honored One said to Rāhula: “Good, Rāhula! You are able to ask the Tathāgata about this most profound meaning.” The Buddha said to Rāhula: “The eye—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it one knows as it really is to be not self, not other than self, not within one another. So it is likewise with the ear, nose, tongue, body, and mind. Rāhula! Knowing in this way and seeing in this way this conscious body and all external signs, one lets I, mine, and the fetter of conceit that binds not arise. Rāhula! One in whom I, mine, and the fetter of conceit that binds do not arise in this way—Rāhula!—this is called having cut off craving, turned away the bonds, rightly attained unbroken comprehension, and reached the utter end of suffering.” When the Buddha had spoken this discourse, the venerable Rāhula, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of the internal sense bases, so of the external sense bases—forms, sounds, odours, tastes, tangibles, and mental objects—and of eye-consciousness and ear-, nose-, tongue-, body-, and mind-consciousness; of eye-contact and ear-, nose-, tongue-, body-, and mind-contact; of the feeling born of eye-contact and the feeling born of ear-, nose-, tongue-, body-, and mind-contact; of the perception born of eye-contact and the perception born of ear-, nose-, tongue-, body-, and mind-contact; of the volition born of eye-contact and the volition born of ear-, nose-, tongue-, body-, and mind-contact; of the craving born of eye-contact and the craving born of ear-, nose-, tongue-, body-, and mind-contact—all of these too are taught as above.
〔199 · No I and no mine〕（0050c27）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to Rāhula: “How must one know, how must one see, so that with regard to this conscious body and all external signs there is no I, no mine, and no fetter of conceit that binds?” Rāhula said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma. Good, World-Honored One! Please teach this meaning at length for the bhikṣus; when the bhikṣus have heard it, they will receive it and practice it.” The Buddha said to Rāhula: “Good! Listen closely; I will teach it for you. Whatever eye there is—whether past, future, or present, whether internal or external, whether coarse or subtle, whether fine or ugly, whether far or near—all of it one rightly contemplates as it really is to be not self, not other than self, not within one another. Rāhula! So it is likewise with the ear, nose, tongue, body, and mind. Rāhula! Knowing in this way and seeing in this way this conscious body and all external signs, I, mine, and the fetter of conceit that binds do not arise. Rāhula! Such a bhikṣu goes beyond the two, leaves all signs, and is liberated in quiescence. Rāhula! Such a bhikṣu has cut off all craving and desire, turned away all the bonds, and reached the utter end of suffering.” When the Buddha had spoken this discourse, Rāhula, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of the internal, so of the external, and so on up to the feeling arisen with mind-contact as condition—all of these too are taught at length in the same way.
〔200 · Teaching others the five aggregates of clinging〕（0051a15）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 Rāhula went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, sat to one side, and said to the Buddha: “Good, World-Honored One! Please teach the Dharma for me. When I have heard the Dharma, I will dwell alone in a quiet place, reflecting with single-minded energy, dwelling in heedfulness; and when I have dwelt alone in a quiet place, reflecting with single-minded energy, dwelling in heedfulness, I will reflect thus: the reason a son of good family shaves off his hair and beard, leaves home out of right faith, goes forth to train in the path, and cultivates pure conduct is to see the Dharma, know it for himself, and realize it in his own person: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” Then the World-Honored One observed Rāhula’s mind: the wisdom of liberation was not yet ripe, and he was not yet able to receive the higher teaching. He asked Rāhula: “Have you yet taught others the five aggregates of clinging?” Rāhula said to the Buddha: “Not yet, World-Honored One!” The Buddha said to Rāhula: “You should expound the five aggregates of clinging for others.”
Then Rāhula received the Buddha’s instruction, and at another time he expounded the five aggregates of clinging for others; when he had taught them, he went back to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! I have taught the five aggregates of clinging for others; I only wish that the World-Honored One would teach the Dharma for me. When I have heard the Dharma, I will dwell alone in a quiet place, reflecting with single-minded energy, dwelling in heedfulness, and so on up to: I know of myself that I will undergo no further existence.” Then the World-Honored One again observed Rāhula’s mind: the knowledge of liberation was not yet ripe, and he was not able to receive the higher teaching. He asked Rāhula: “Have you taught others the six sense bases?” Rāhula said to the Buddha: “Not yet, World-Honored One!” The Buddha said to Rāhula: “You should expound the six sense bases for others.”
Then Rāhula at another time expounded the six sense bases for others; when he had taught the six sense bases, he came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! I have expounded the six sense bases for others; I only wish that the World-Honored One would teach the Dharma for me. When I have heard the Dharma, I will dwell alone in a quiet place, reflecting with single-minded energy, dwelling in heedfulness, and so on up to: I know of myself that I will undergo no further existence.” Then the World-Honored One observed Rāhula’s mind: the knowledge of liberation was not yet ripe, and he was not able to receive the higher teaching. He asked Rāhula: “Have you yet taught others the nidāna teaching?” Rāhula said to the Buddha: “Not yet, World-Honored One!” The Buddha said to Rāhula: “You should expound the nidāna teaching for others.”
Then Rāhula, at another time, having taught the nidāna teaching at length for others, came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! Please teach the Dharma for me. When I have heard the Dharma, I will dwell alone in a quiet place, reflecting with single-minded energy, dwelling in heedfulness, and so on up to: I know of myself that I will undergo no further existence.” Then the World-Honored One again observed Rāhula’s mind: the knowledge of liberation was not yet ripe … taught at length in this way, up to where he said to Rāhula: “You should, with regard to the dharmas taught above, dwell alone in a quiet place, reflect with single-minded energy, and contemplate their meaning.” Then Rāhula received the Buddha’s command, and with regard to the dharmas he had heard and the dharmas he had expounded, as above, he reflected on them and weighed them, contemplated their meaning, and gave rise to this thought: “These dharmas all tend toward nirvāṇa, flow into nirvāṇa, and come to rest in nirvāṇa.” Then Rāhula went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! With regard to the dharmas I have heard and the dharmas I have expounded, as above, I have dwelt alone in a quiet place, reflected on them and weighed them, and contemplated their meaning, and I know that these dharmas all tend toward nirvāṇa, flow into nirvāṇa, and come to rest in nirvāṇa.”
Then the World-Honored One observed Rāhula’s mind: the knowledge of liberation was ripe, and he was able to receive the higher teaching. He said to Rāhula: “Rāhula! All is impermanent. What dharmas are impermanent? Namely, the eye is impermanent; forms, eye-consciousness, eye-contact …”—taught at length as the teaching on impermanence above. Then Rāhula, having heard what the Buddha said, rejoiced and rejoiced in it with appreciation, paid homage to the Buddha, and withdrew. Then Rāhula, having received the Buddha’s teaching, dwelt alone in a quiet place, reflecting with single-minded energy, dwelling in heedfulness: the reason a son of good family shaves off his hair and beard, puts on the kāṣāya robe, leaves home out of right faith, goes forth to train in the path, and cultivates pure conduct single-mindedly, and so on up to, is to see the Dharma, know it for himself, and realize it in his own person: “My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.” He became an arhat, his mind well liberated. When the Buddha had spoken this discourse, Rāhula, having heard what the Buddha said, rejoiced and practiced accordingly.
〔201 · Swiftly attaining the exhaustion of the outflows in due order〕（0051c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! How must one know, how must one see, to swiftly attain the exhaustion of the outflows in due order?” Then the World-Honored One said to that bhikṣu: “You should rightly contemplate impermanence. What dharmas are impermanent? Namely, the eye is impermanent; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—you should contemplate them as impermanent. The ear, nose, tongue, body, and mind—you should contemplate them as impermanent; mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition—painful, pleasant, or neither painful nor pleasant—these too are all impermanent. Bhikṣu! Knowing in this way and seeing in this way, one exhausts the outflows in due order.” Then that bhikṣu, having heard what the Buddha said, rejoiced, paid homage, and departed. Such is the discourse spoken with the bhikṣu. As for the difference in it, it is this: “How must one know, how must one see, to exhaust all bonds in due order—to cut off all bindings, cut off all fetters, cut off all upper defilements, cut off all bonds, cut off the floods, cut off the yokes, cut off the clingings, cut off the contacts, cut off the hindrances, cut off the entanglements, cut off the stains, cut off the cravings, cut off the intentions, to cut off wrong view and give rise to right view, to cut off ignorance and give rise to knowledge?” “Bhikṣu! Contemplating the eye in this way as impermanent, and so on up to knowing in this way and seeing in this way, one cuts off ignorance in due order, and knowledge arises.” Then that bhikṣu, having heard what the Buddha said, rejoiced; having rejoiced, he paid homage and departed.
〔202 · The view of self cut off in due order〕（0051c29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu went to where the Buddha was, bowed his head at the Buddha’s feet, and said to the Buddha: “World-Honored One! How must one know, how must one see, to cut off the view of self in due order and give rise to the view of not self?” The Buddha said to that bhikṣu: “Contemplate the eye rightly as not self; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—contemplate these too rightly as not self. In this way, and so on up to the feeling arisen with mind-contact as condition—painful, pleasant, or neither painful nor pleasant—contemplate these too rightly as not self. Bhikṣu! Knowing in this way and seeing in this way, one cuts off the view of self in due order and gives rise to the view of not self.” Then that bhikṣu, having heard what the Buddha said, rejoiced; having rejoiced, he paid homage and departed.
〔203 · Able to cut off one thing〕（0052a10）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One said to the bhikṣus: “If there is a bhikṣu who can cut off one thing, he attains right knowledge and can declare of oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma.” They only wished that the World-Honored One would expound it; when the bhikṣus had heard it, they would receive it and practice it. The Buddha said to the bhikṣus: “Listen closely and reflect well; I will teach it for you. Bhikṣus! How is it that, because one thing is cut off, and so on up to, one will undergo no further existence? It is ignorance: when one is free from desire for it, knowledge arises; one attains right knowledge and can declare of oneself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” Then a certain bhikṣu rose from his seat, arranged his robe, bared his right shoulder, paid homage to the Buddha, knelt on his right knee, joined his palms, and said to the Buddha: “World-Honored One! How must one know, how must one see, so that, being free from desire for ignorance, knowledge arises?” The Buddha said to that bhikṣu: “You should contemplate the eye rightly as impermanent; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—contemplate these too rightly as impermanent. So it is likewise with the ear, nose, tongue, body, and mind. Bhikṣu! Knowing in this way and seeing in this way, one is free from desire for ignorance, and knowledge arises.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔204 · The eye should be known as it really is〕（0052a27）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One said to the venerable Ānanda: “The eye you should know as it really is and see as it really is; the eye, forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—these too you should know as they really are and see as they really are. So it is likewise with the ear, nose, tongue, body, and mind. When he has known them as they really are and seen them as they really are, he grows weary of the eye; of forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—of these too he grows weary. So it is likewise with the ear, nose, tongue, body, and mind. Having grown weary, he takes no delight; having taken no delight, he is liberated; and there is the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔205 · The eye is impermanent, suffering, changing〕（0052b09）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One, having finished speaking all the udāna verses, said to the venerable Ānanda: “The eye is a thing that is impermanent, suffering, changing, of a differing nature; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—these too are all things that are impermanent, suffering, changing, of a differing nature. So it is likewise with the ear, nose, tongue, body, and mind. The learned noble disciple who contemplates in this way is liberated from the eye; from forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition, from these too he is liberated. From the ear, nose, tongue, body, and mind, and from mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition—painful, pleasant, or neither painful nor pleasant—he is liberated. I say that he is liberated from birth, old age, sickness, death, sorrow, lamentation, distress, and suffering.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.
〔206 · Skilful means and meditative reflection〕（0052b20）Thus have I heard. At one time the Buddha was staying at the city of Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One said to the bhikṣus: “Strive with skilful means in meditative reflection, inwardly stilling the mind. Why is that? Bhikṣus! For one who with skilful means and meditative reflection inwardly stills the mind, things become manifest in this way to knowledge as they really are. What becomes manifest to knowledge as it really is? The eye becomes manifest to knowledge as it really is; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—painful, pleasant, or neither painful nor pleasant—these too become manifest to knowledge as they really are. So it is likewise with the ear, nose, tongue, body, and mind. These things are impermanent and conditioned, and this too becomes manifest in this way to knowledge as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔207 · Cultivating the measureless samādhi〕（0052b29）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One said to the bhikṣus: “You should cultivate the measureless samādhi, diligently binding mindfulness. Why is that? When one has cultivated the measureless samādhi, diligently binding mindfulness, things become manifest as they really are. What becomes manifest as it really is? The eye becomes manifest as it really is …”—taught at length in this way, up to: “These things are impermanent and conditioned; this becomes manifest in this way as it really is.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔208 · The past and future eye〕（0052c07）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One said to the bhikṣus: “The past and future eye is impermanent—how much more the present eye. The learned noble disciple who contemplates in this way does not look back to the past eye, does not long for the future eye, and toward the present eye is weary, takes no delight, is free from desire, and tends toward weariness. So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of impermanence, so it is likewise taught of suffering, emptiness, and not self. As with the four discourses on the internal sense bases, so the four discourses on the external sense bases—forms, sounds, odours, tastes, tangibles, and mental objects—and the four discourses on the internal and external sense bases are likewise taught.
〔209 · There are six sense bases of contact〕（0052c17）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One said to the bhikṣus: “There are six sense bases of contact. What are the six? Namely, the sense base of eye-contact, and the sense bases of ear-, nose-, tongue-, body-, and mind-contact. If ascetics and brahmins do not know as it really is the arising, the cessation, the gratification, the danger, and the escape of these six sense bases of contact, know that such ascetics and brahmins are far from my Dharma and Discipline, as far as the sky is from the earth.” Then a certain bhikṣu rose from his seat, arranged his robe, paid homage to the Buddha, joined his palms, and said to the Buddha: “I fully know as it really is the arising, the cessation, the gratification, the danger, and the escape of these six sense bases of contact.”
The Buddha said to that bhikṣu: “I will now ask you; answer me according to what I ask. Bhikṣu! Do you see the sense base of eye-contact as self, as other than self, as within one another?” He answered: “No, World-Honored One!” The Buddha said to that bhikṣu: “Good, good! One who, regarding this sense base of eye-contact, knows and sees as it really is that it is not self, not other than self, not within one another, gives rise to no outflows, his mind is not stained, and his mind is liberated; this is called the first sense base of contact having been cut off and fully known, its root cut off, like a palmyra tree cut off at the crown, never to arise again in future—namely, eye-consciousness and forms.
“Do you see the sense bases of ear-, nose-, tongue-, body-, and mind-contact as self, as other than self, as within one another?” He answered: “No, World-Honored One!” The Buddha said to that bhikṣu: “Good, good! One who, regarding the sense bases of ear-, nose-, tongue-, body-, and mind-contact, knows and sees in this way as it really is that they are not self, not other than self, not within one another, gives rise to no outflows, his mind is not stained, and his mind is liberated; this is called the bhikṣu’s six sense bases of contact having been cut off and fully known, their root cut off, like a palmyra tree cut off at the crown, never to arise again in the future world—namely, mind-consciousness and mental objects.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔210 · Do not rejoice, do not grieve〕（0053a11）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One said to the bhikṣus: “Do not rejoice, and do not grieve. Why is that? There is the hell of the six sense bases of contact. Beings born in that hell see with the eye forms that are unlovely, and do not see lovely forms; they see disagreeable forms, and do not see agreeable forms; they see unwholesome forms, and do not see wholesome forms. Because of this, they undergo sorrow and suffering wholly. Sounds heard by the ear, odours smelled by the nose, tastes tasted by the tongue, tangibles felt by the body, mental objects cognized by the mind—they see what is unlovely, and do not see what is lovely; they see what is disagreeable, and do not see what is agreeable; they see unwholesome mental objects, and do not see wholesome mental objects. Because of this, they undergo sorrow and suffering for long. Bhikṣus! There are six sense bases of contact where, of beings born there, what the eye sees is lovely, and they do not see what is unlovely; they see agreeable forms, and not disagreeable forms; they see wholesome forms, and not unwholesome forms. Because of this, they wholly and for long undergo joy and happiness. Sounds heard by the ear, odours smelled by the nose, tastes tasted by the tongue, tangibles felt by the body, mental objects cognized by the mind are lovely and not unlovely, agreeable and not disagreeable; what they see is wholesome and not unwholesome.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔211 · Formerly, before perfect awakening〕（0053a26）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Mango Grove of Jīvaka Kumāra the Physician. At that time the World-Honored One said to the bhikṣus: “Formerly, when I had not yet attained perfect awakening, I dwelt alone in a quiet place and reflected in meditation: toward where does my own mind mostly turn, as I observe it? My own mind mostly pursued the five strands of sense pleasure of the past, little pursued the five strands of sense pleasure of the present, and pursued those of the future world still less. When I had observed that the mind mostly pursued the five sense pleasures of the past, I roused skilful means to the utmost and diligently guarded myself, no longer letting the mind follow after the five strands of sense pleasure of the past. Because I diligently guarded myself in this way, I gradually drew near to anuttarā samyaksaṃbodhi. You bhikṣus too mostly pursue the five strands of sense pleasure of the past, and pursue those of the present and the future but little. You too should now, because the mind mostly pursues the five strands of sense pleasure of the past, strengthen the guarding of yourselves, and before long you will be able to exhaust the outflows, attain liberation of mind and liberation by wisdom without outflows, and in this very life know it for yourselves and realize it in your own persons: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ Why is that? The eye sees forms, and from this as cause and condition there arises inner feeling—painful, pleasant, or neither painful nor pleasant. The ear, nose, tongue, body, mind, and mental objects—from these as cause and condition there arises inner feeling—painful, pleasant, or neither painful nor pleasant. Therefore, bhikṣus, you should be mindful of those sense bases: if the eye ceases, the perception of forms departs; if the ear, nose, tongue, body, and mind cease, the perception of mental objects departs.” The Buddha said: “Be mindful of the six sense bases.” Having said this, he entered his room and sat in meditation.
Then many bhikṣus, after the World-Honored One had gone, held this discussion: “The World-Honored One taught us the essentials of the Dharma in brief, without explaining them in detail, and entered his room and sat in meditation. The World-Honored One said: Be mindful of the six sense bases—if that eye ceases, the perception of forms departs; if the ear, nose, tongue, body, and mind cease, the perception of mental objects departs. We still cannot understand the Dharma that the World-Honored One has taught in brief today. Now, in this great assembly, who has the power of wisdom to expound for us at length the meaning of the Dharma that the World-Honored One has taught in brief?” They thought further: “Only the venerable Ānanda constantly attends on the World-Honored One, is constantly praised by the teacher, is wise, and cultivates pure conduct. Only the venerable Ānanda is able to expound for us the meaning of the Dharma that the World-Honored One has taught in brief. Let us all go together today to where the venerable Ānanda is and ask him its essential meaning; as Ānanda teaches, so we will all uphold it.”
Then the many bhikṣus went to where the venerable Ānanda was; having greeted one another, they sat to one side and said to the venerable Ānanda: “Venerable one! Know that the World-Honored One has taught us the essentials of the Dharma in brief”—as said above, they asked Ānanda in full—“please teach its meaning for us at length.”
The venerable Ānanda said to the bhikṣus: “Listen closely and reflect well. Of the Dharma that the World-Honored One has taught in brief, I will teach its meaning for you at length. What the World-Honored One taught in brief is a teaching with a remainder, on the cessation of the six sense bases; that is why he said: when the sense base of the eye ceases, the perception of forms departs; when the sense bases of the ear, nose, tongue, body, and mind cease, the perception of mental objects departs. Having taught this Dharma in brief, the World-Honored One entered his room and sat in meditation, and I have now explained its meaning for you in detail.” When the venerable Ānanda had spoken this meaning, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔212 · Heedful conduct〕（0053c07）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 do not teach heedful conduct for all bhikṣus, nor do I not teach heedful conduct for all bhikṣus. To what kind of bhikṣu do I not teach heedful conduct? If a bhikṣu has attained arhatship, exhausted the outflows, laid down the heavy burdens, attained his own benefit, exhausted the bonds of existence, and his mind is rightly liberated—to such bhikṣus I do not teach heedful conduct. Why is that? Because those bhikṣus have already practised heedfulness, they are no longer able to act heedlessly; I now see that those venerable ones have attained the fruit of heedfulness, and therefore I do not teach heedful conduct for them. For what kind of bhikṣu do I teach heedful conduct? If bhikṣus are still at the stage of training, have not yet attained the higher security of mind, and dwell tending toward nirvāṇa—for such bhikṣus I teach heedful conduct. Why is that? Because those bhikṣus train the faculties, their minds delight in what accords with the requisites of life, they draw near to good friends, and before long they will be able to exhaust the outflows, attain liberation of mind and liberation by wisdom without outflows, and in this very life know it for themselves and realize it in their own persons: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ Why is that? The forms that eye-consciousness finds lovely and is stained by—that bhikṣu, having seen them, dwells without rejoicing in them, without praising them, without being stained, without being bound and attached; because he dwells without rejoicing, without praising, without being stained, without being bound and attached, he advances with single-minded energy, body and mind at rest, the mind dwelling in utmost security and not forgetting, constantly concentrated in one mind, with measureless joy in the Dharma; he realizes only the foremost samādhi attainment, and never falls back to follow after the forms the eye sees. So it is likewise with the ear, nose, tongue, body, and the mental objects of mind-consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔213 · Teaching the two things〕（0054a01）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 will expound the two things for you. Listen closely and reflect well. What are the two things? The eye and forms are the two; the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects are the two; these are called the two things. If there are ascetics and brahmins who say: ‘These are not two; what the ascetic Gautama calls two things, these are not two’—he speaks of two things by his own notion, and it is mere words; when asked, he does not know, and his doubt increases, because it is not his sphere.
“Why is that? Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact, and conditioned by contact feeling arises—painful, pleasant, or neither painful nor pleasant. If one does not know as it really is the arising of this feeling, the cessation of feeling, the gratification of feeling, the danger of feeling, and the escape from feeling, one sows the bodily contact of desire, of hatred, of clinging to precepts, and of the view of self, and also plants and increases evil and unwholesome things. In this way the whole great mass of suffering arises from arising. In the same way the ear, nose, tongue, and body; and conditioned by the mind and mental objects, mind-consciousness arises; the meeting of the three gives rise to contact …”—taught at length as above.
“Again, conditioned by forms, eye-consciousness arises in the eye; the meeting of the three gives rise to contact, and with contact as condition feeling arises—painful, pleasant, or neither painful nor pleasant—and one knows as it really is the arising, the cessation, the gratification, the danger, and the escape of these feelings. Having known them in this way, one does not sow the bodily contact of desire, does not sow the bodily contact of hatred, does not sow the bodily contact of clinging to precepts, does not sow the bodily contact of the view of self, and does not sow evil and unwholesome things. In this way, when evil and unwholesome things cease, the whole great mass of suffering ceases. So it is likewise with the ear, nose, tongue, body, mind, and mental objects.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔214 · Consciousness arises from two conditions〕（0054a22）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 two kinds of cause and condition from which consciousness arises. What are the two? Namely, the eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects …”—taught at length in this way, up to: “because it is not his sphere. Why is that? With the eye and forms as cause and condition, eye-consciousness arises; that is impermanent, conditioned, arisen from the mind as condition; forms and the eye and consciousness are impermanent, conditioned, arisen from the mind as condition. The meeting of these three things is contact; after contact there is feeling, after feeling there is volition, after volition there is perception. These things are impermanent, conditioned, arisen from the mind as condition—namely, contact, perception, and volition. So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔215 · The World-Honored One speaks of the directly visible〕（0054b02）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 bhikṣu Pūrṇa went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “The World-Honored One speaks of ‘directly visible,’ speaks of ‘quenching the burning,’ speaks of ‘not dependent on time,’ speaks of ‘rightly directed,’ speaks of ‘to be seen right here,’ speaks of ‘realized for oneself.’ World-Honored One! What is the directly visible, and so on up to realized for oneself?” The Buddha said to Pūrṇa: “Good, Pūrṇa! You are able to ask such a question. Pūrṇa! Listen closely and reflect well; I will teach it for you. Pūrṇa! A bhikṣu, having seen forms with the eye, is aware of forms and aware of craving for forms, and knows as it really is that within himself there is craving for forms in eye-consciousness. Pūrṇa! If, having seen forms with the eye, one is aware of forms and aware of craving for forms, and knows as it really is that within oneself there is craving for forms in eye-consciousness, this is called the Dharma directly seen.
“What is quenching the burning? What is not dependent on time? What is rightly directed? What is to be seen right here? What is realized for oneself? Pūrṇa! A bhikṣu, having seen forms with the eye, is aware of forms, yet no awareness of craving for forms arises, and within himself there is no craving for forms in eye-consciousness; and he knows as it really is that no awareness of craving for forms arises. Pūrṇa! If a bhikṣu, having seen forms with the eye, is aware of forms, gives rise to no awareness of craving for forms, knows forms as they really are, and knows as it really is that no awareness of craving for forms arises, this is called quenching the burning, not dependent on time, rightly directed, to be seen right here, realized for oneself. So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣu Pūrṇa, having heard what the Buddha said, rejoiced and practiced accordingly.
〔216 · What is called the great ocean〕（0054b22）Thus have I heard. At one time the Buddha was at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “What is called the great ocean is what fools call the great ocean, not what the noble ones call it; that is only great and small waters. What is the ocean as the noble ones speak of it? Namely, when the eye has cognized forms, one cherishes them, clings to them deeply, and greedily delights in the deeds of body, speech, and mind—this is called the ocean. All the world, the hosts of asuras, and so on up to gods and humans, all greedily delight in it and sink, like what is stored in a dog’s belly, like a tangled heap of grass; the entanglements, knots, and chains of this world and the other world are likewise so. Ear-consciousness cognizing sounds, nose-consciousness cognizing odours, tongue-consciousness cognizing tastes, body-consciousness cognizing tangibles—the entanglements, knots, and chains of this world and the other world are likewise so.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of the deeds of body, speech, and mind, so it is likewise taught of greed, hatred, and delusion, and of old age, sickness, and death. As with the three discourses on the five faculties, so the three discourses on the six faculties are likewise taught.
〔217 · What is called the ocean〕（0054c05）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: “What is called the ocean is what the fools of the world call it, not what the noble ones call it. The ocean is only great and small waters. The eye is a person’s great ocean, and forms are its surging waves. One who can endure the surging waves of forms gets across the great ocean of the eye and passes wholly beyond the surging waves, the whirling waters, the fierce creatures, and the rākṣasī demons. The ear, nose, tongue, body, and mind are a person’s great ocean, and sounds, odours, tastes, tangibles, and mental objects are its surging waves; one who can endure the surging waves of mental objects gets across the great ocean of the mind and passes wholly beyond the surging waves, the whirling, the fierce creatures, and the rākṣasī demons.” Then the World-Honored One spoke in verse:
“The great ocean has huge surging waves, and the terror of fierce creatures and rākṣasas;
hard to cross, yet one can cross it—arising and escape are ended forever without remainder;
one can cut off all suffering, and undergoes no further existence;
one goes forever to final nirvāṇa, and does not return to heedlessness.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔218 · The paths leading to the arising and the cessation of suffering〕（0054c19）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 will now teach you the path leading to the arising of suffering and the path leading to the cessation of suffering. Listen closely and reflect well; I will teach it for you. What is the path leading to the arising of suffering? Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; conditioned by contact there is feeling; conditioned by feeling there is craving; conditioned by craving there is clinging; conditioned by clinging there is existence; conditioned by existence there is birth; conditioned by birth there is the arising of old age, sickness, death, sorrow, lamentation, distress, and suffering—in this way the whole great mass of suffering arises. So it is likewise with the ear, nose, tongue, body, and mind. This is called the path leading to the arising of suffering. What is the path leading to the cessation of suffering? Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age, sickness, death, sorrow, lamentation, distress, and suffering cease—in this way the whole great mass of suffering ceases. It is likewise taught of the ear, nose, tongue, body, and mind; this is called the path leading to the cessation of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔219 · The path leading to nirvāṇa〕（0055a03）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 will now teach the path leading to nirvāṇa. What is the path leading to nirvāṇa? Namely, to contemplate the eye as impermanent; forms, eye-consciousness, the feeling arisen with eye-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—these too are all impermanent. So it is likewise with the ear, nose, tongue, body, and mind; this is called the path leading to nirvāṇa.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔220 · The path that resembles the one leading to nirvāṇa〕（0055a10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is a path that resembles the one leading to nirvāṇa. What is the path that resembles the one leading to nirvāṇa? To contemplate the eye as not self; forms, eye-consciousness, the feeling arisen with eye-contact as condition, and the inner feeling—painful, pleasant, or neither painful nor pleasant—these too one contemplates as impermanent. So it is likewise with the ear, nose, tongue, body, and mind; this is called the path that resembles the one leading to nirvāṇa.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔221 · The path leading to all clinging〕（0055a17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is a path leading to all clinging. What is the path leading to all clinging? Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; with contact as condition there is feeling; with feeling as condition there is craving; with craving as condition there is clinging—it is because one clings to what is clung to. So it is likewise with the ear, nose, tongue, body, and mind. Because one clings to what is clung to, this is called the path leading to all clinging. What is the path that cuts off all clinging? Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases. You should know it in this way; so it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔222 · All things to be known and to be cognized〕（0055a27）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should know all things to be known, all things to be cognized. Listen closely and reflect well; I will teach it for you. What are all things to be known, all things to be cognized? Bhikṣus! The eye is a thing to be known, a thing to be cognized; forms, eye-consciousness, eye-contact, the feeling arisen with eye-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—all of these are things to be known, things to be cognized. So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔223 · Not knowing or cognizing one thing〕（0055b06）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 do not say that one reaches the utter end of suffering without knowing and cognizing even one thing. Why do I not say that one reaches the utter end of suffering without knowing and cognizing even one thing? Namely, I do not say that one reaches the utter end of suffering without knowing and cognizing the eye; of forms, eye-consciousness, eye-contact, the feeling arisen with eye-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—likewise I do not say that one reaches the utter end of suffering without knowing and cognizing them. So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔224 · Things of desire should be cut off〕（0055b15）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: “All things of desire are to be cut off. How are all things of desire to be cut off? Namely, the eye is among all things of desire, and is to be cut off; forms, eye-consciousness, eye-contact, the feeling arisen with eye-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—all these things of desire are to be cut off. So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔225 · Not knowing or cutting off one thing〕（0055b22）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 do not say that one reaches the utter end of suffering without knowing and cutting off even one thing. Why do I not say that one reaches the utter end of suffering without knowing and cutting off even one thing? Namely, I do not say that one reaches the utter end of suffering without knowing and cutting off the eye; of forms, eye-consciousness, eye-contact, the feeling arisen with eye-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—of all of these I do not say that one reaches the utter end of suffering without knowing and cutting them off. So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔226 · Cutting off all reckoning〕（0055c01）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 will now teach the cutting off of all reckoning. Listen closely and reflect well; I will teach it for you. What is not reckoning? Namely, not to reckon ‘I see forms,’ not to reckon the eye as mine, not to reckon them as belonging together; with regard to forms, eye-consciousness, eye-contact, the feeling arisen with eye-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—likewise not to reckon pleasure as self or mine, not to reckon pleasure as belonging together. So it is likewise with not reckoning the ear, nose, tongue, body, and mind. One who does not reckon in this way takes hold of nothing at all in the world; because he takes hold of nothing, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the not reckoning of the eye and the rest taught above, so it is likewise with the not reckoning of all matters.
〔227 · Reckoning is a disease〕（0055c13）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: “Reckoning is a disease, reckoning is a boil, reckoning is a thorn. Because the Tathāgata dwells without reckoning, he is free of disease, free of boils, free of thorns. Therefore, a bhikṣu who wishes to dwell without reckoning, free of disease, free of boils, free of thorns—that bhikṣu should not reckon the eye as self or mine, should not reckon the eye as belonging together; should not reckon forms, eye-consciousness, eye-contact, the feeling arisen with eye-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—should not reckon these either as self, as mine, or as within one another. So it is likewise with the ear, nose, tongue, body, and mind. Bhikṣus! One who does not reckon in this way takes hold of nothing; because he takes hold of nothing, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of the eye and the rest, so it is likewise with each of the remaining matters.
〔228 · Increase and decrease〕（0055c26）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 will now teach the teaching on increase and the teaching on decrease. What is the teaching on increase? Namely, conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; with contact as condition there is feeling …”—taught at length in this way, up to: “the whole great mass of suffering arises; this is called the teaching on increase. So it is likewise with the ear, nose, tongue, body, and mind; this is called the teaching on increase. What is the teaching on decrease? Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; when contact ceases, feeling ceases …”—taught at length in this way, up to: “the whole great mass of suffering ceases. So it is likewise with the ear, nose, tongue, body, and mind; this is called the teaching on decrease.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of increase and decrease, so it is likewise taught, as above, of things that arise, things that change in their base, things of arising, and things of cessation.
〔229 · Things with outflows and without outflows〕（0056a08）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 will now teach things with outflows and things without outflows. What are things with outflows? Namely, the eye, forms, eye-consciousness, eye-contact, the feeling arisen with eye-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant; the ear, nose, tongue, body, mind, mental objects, mind-consciousness, mind-contact, the feeling arisen with mind-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—what is worldly: these are called things with outflows. What are things without outflows? Namely, the supramundane mind, and mental objects, mind-consciousness, mind-contact, the feeling arisen with mind-contact as condition, the inner feeling—painful, pleasant, or neither painful nor pleasant—what is supramundane: these are called things without outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
卷第九Fascicle 9
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第九，本卷為六處相應之第二卷；自經二百三十至經二百五十五，凡二十六經。所說仍就眼、耳、鼻、舌、身、意六處而說：或說世間、世間空、世間的邊際，或說結所繫之法與所取之法、魔鈎與魔繫、守護根門，或說六觸入處盡後有無皆不應說、眼與色之間唯欲貪為繫。說者多為世尊；經二百三十四後段為尊者阿難之廣說；經二百四十八至經二百五十一為諸大弟子彼此之問答；經二百五十三為尊者優陀夷為婆羅門尼說法；經二百五十四後段為尊者二十億耳之自陳；經二百五十五為尊者摩訶迦旃延為魯醯遮婆羅門說法。本卷有偈十處，見於經二百三十四、二百四十六、二百五十二、二百五十四、二百五十五；經二百五十二另有咒術章句一段，照錄其音，不譯。本卷無攝頌。往返問答之長經，經內依問答回合分段。底本於經末多以『如……亦如是說』之句略去同型之經，白話依底本之語略述，不代為補出。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0056a21）經名是「雜阿含經」，這是「卷第九」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經二十六部，自經二百三十至經二百五十五；偈十處，咒術章句一段；卷末以「雜阿含經卷第九」作結。
〔230·云何名世間〕（0056a24）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘名叫三彌離提，前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！所謂的世間，怎樣叫做世間？』佛告訴三彌離提：『就是眼、色、眼識、眼觸，以及眼觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂。耳、鼻、舌、身、意，法、意識、意觸，以及意觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂，這叫做世間。為什麼呢？六入處集起，觸就集起；像這樣乃至純一的大苦聚集起。三彌離提！如果沒有那眼，沒有色，沒有眼識，沒有眼觸，沒有眼觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂；沒有耳、鼻、舌、身、意，法、意識、意觸，沒有意觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂，那就沒有世間，也不施設世間。為什麼呢？因為六入處滅，觸就滅；像這樣乃至純一的大苦聚滅的緣故。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說世間這樣，說眾生這樣、說魔這樣，也這樣說。
〔231·危脆敗壞〕（0056b11）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘名叫三彌離提，前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！所謂的世間，怎樣叫做世間？』佛告訴三彌離提：『危脆而敗壞，這叫做世間。什麼是危脆而敗壞？三彌離提！眼是危脆敗壞之法；色、眼識、眼觸，以及眼觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂，那一切也都是危脆而敗壞的。耳、鼻、舌、身、意也是這樣。這就是說，危脆敗壞之法，名為世間。』佛說完這部經，三彌離提比丘聽了佛所說的，歡喜地奉行。
〔232·世間空〕（0056b21）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘名叫三彌離提，前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！所謂世間是空，怎樣叫做世間空？』佛告訴三彌離提：『眼是空的——常、恒、不變易之法是空的，我所是空的。為什麼呢？它的本性自然如此。色、眼識、眼觸，以及眼觸因緣所生的受，或苦、或樂、或不苦不樂，那些也是空的——常、恒、不變易之法是空的，我所是空的。為什麼呢？它的本性自然如此。耳、鼻、舌、身、意也是這樣，這叫做空的世間。』佛說完這部經，三彌離提比丘聽了佛所說的，歡喜地奉行。
〔233·世間滅道跡〕（0056c02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我現在要說世間、世間的集、世間的滅、世間滅的道跡。仔細聽，好好思惟。什麼是世間？就是六內入處。哪六種？眼內入處，耳、鼻、舌、身、意內入處。什麼是世間的集？就是對當來之有的愛，與喜、貪俱起，對那個那個境集起執著。什麼是世間的滅？就是對當來之有的愛，與喜、貪俱起，對那個那個境集起的執著，無餘地斷除，已經捨棄、已經吐出、已經窮盡，離欲、滅、止息、沒去。什麼是世間滅的道跡？就是八聖道——正見、正志、正語、正業、正命、正方便、正念、正定。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔234·行到世界邊〕（0056c12）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『我不說有人能夠行走到達世界的邊際；我也不說不行到世界的邊際，而能究竟苦的邊際。』這樣說完，就進入靜室坐禪。
這時，眾多比丘在世尊離去之後，就共同議論說：『世尊剛才簡略地說法：我不說有人能夠行走到達世界的邊際；我也不說不行到世界的邊際，而能得究竟苦的邊際。這樣說完，就進入靜室坐禪。我們如今對於世尊簡略所說之法，還不了解它的義理。在座諸位尊者之中，誰有能力就世尊簡略所說之法，為我們廣說其中的義理呢？』又這樣說：『只有尊者阿難，聰慧而能總持，又常在世尊左右給侍，世尊讚歎他多聞、修梵行，堪能為我們就世尊簡略所說之法廣說其義。現在應當前往尊者阿難那裡，請求他為我們解說。』這時，眾多比丘前往尊者阿難那裡，互相問訊之後，在一旁坐下，把上面的事情全部向阿難詳細詢問。
那時，阿難告訴諸比丘：『仔細聽，好好思惟，現在為你們說。凡是世間、世間之名、世間之覺、世間的言辭、世間的語說，這些都歸入世間之數。諸位尊者！就是說眼是世間、世間之名、世間之覺、世間的言辭、世間的語說，這些全都歸入世間之數。耳、鼻、舌、身、意也是這樣。多聞的聖弟子對於六入處的集、滅、味、患、離如實了知，這叫做聖弟子到達世界的邊際、了知世間、為世間所尊重、超度世間。』那時，尊者阿難又說偈言：
『不是靠遊行步走的人，能夠到達世界的邊際；
不到達世界的邊際，就不能免除眾苦。
所以牟尼尊者，名為了知世間的人，
能夠到達世界的邊際，諸梵行已經建立；
世界的邊際，唯有正智能夠審諦明了，
以覺慧通達世間，所以說他度到了彼岸。』
『就是這樣，諸位尊者！剛才世尊簡略說法之後，進入靜室坐禪，我現在為你們分別廣說。』尊者阿難說完這法，眾多比丘聽了他所說的，歡喜地奉行。
〔235·近住弟子〕（0057a16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有師、有近住弟子，就苦而獨住；無師、無近住弟子，就樂而獨住。什麼是有師、有近住弟子，就苦而獨住？緣於眼與色，生起惡不善的覺，與貪、恚、癡俱起；如果那比丘行這種法，這叫做有師；如果在這一邊安住，這叫做近住弟子。耳、鼻、舌、身、意也是這樣。像這樣有師、有近住弟子，常苦而獨住。什麼是無師、無近住弟子，常樂而獨住？緣於眼與色，生起惡不善的覺，與貪、恚、癡俱起，那比丘不去行它，這叫做無師；不依著它而住，這叫做無近住弟子。這叫做無師、無近住弟子，常樂而獨住。如果那比丘無師、無近住弟子，我說他得到梵行之福。為什麼呢？無師、無近住弟子的比丘，在我這裡建立梵行，能夠正確地窮盡苦，究竟苦的邊際。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔236·清淨乞食住〕（0057b03）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，尊者舍利弗清晨穿好衣、拿著鉢，進入舍衛城乞食。乞食完畢，回到精舍，收起衣鉢，洗了腳，拿著尼師檀，進入林中，白天坐禪。這時，舍利弗從禪定中出來，前往世尊那裡，以頭頂禮佛足，退坐一旁。那時，佛告訴舍利弗：『你從哪裡來？』舍利弗回答說：『世尊！我從林中白天坐禪而來。』佛告訴舍利弗：『你剛才入的是哪一種禪住？』舍利弗對佛說：『世尊！我剛才在林中入空三昧禪住。』
佛告訴舍利弗：『好啊！好啊！舍利弗，你如今入上座禪住而坐禪。如果諸比丘想要入上座禪，應當這樣學：無論是進城的時候、行乞食的時候、出城的時候，都應當這樣思惟：我如今眼見色，是否生起了欲、恩愛、愛念、染著呢？舍利弗！比丘作這樣觀察的時候，如果眼識對於色有愛念染著，那比丘為了斷除惡不善的緣故，應當勤起意欲與方便，堪能繫念而修學。譬如有人，火燒到他的頭和衣服，為了全部撲滅的緣故，應當生起增上的方便，勤力教人使火熄滅。那比丘也是這樣，應當生起增上的勤、欲、方便，繫念而修學。如果比丘觀察的時候，無論在道路上、在聚落中行乞食、或出聚落，在這中間，眼識對於色沒有愛念染著，那比丘願以這喜樂的善根，日夜精勤，繫念修習，這叫做比丘在行、住、坐、臥之中清淨地乞食，所以這部經名為清淨乞食住。』佛說完這部經，尊者舍利弗聽了佛所說的，歡喜地奉行。
〔237·見法般涅槃〕（0057b28）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池邊的重閣講堂。這時，有一位長者名叫郁瞿婁，前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！為什麼有一位比丘能見法般涅槃？為什麼有比丘不能得見法般涅槃？』佛告訴長者：『如果有比丘眼識對於色愛念染著，因為愛念染著的緣故，常常依止於識；被那所縛的緣故，有那取的緣故，不能得見法般涅槃。耳、鼻、舌、身、意識對於法，也是這樣。如果比丘眼識對於色不愛樂染著；不愛樂染著的人，不依止於識，不觸、不著、不取的緣故，這些比丘能得見法般涅槃。耳、鼻、舌、身、意識對於法，也是這樣。所以，長者！有比丘能得見法般涅槃，有比丘不能得見法般涅槃。』如同長者所問的經這樣，阿難所問的經，以及佛自己為諸比丘所說的經，也如上面這樣說。
〔238·何因何緣〕（0057c14）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池邊的重閣講堂。這時，有一位比丘前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！以什麼為因、以什麼為緣，眼識生起？以什麼為因、以什麼為緣，耳、鼻、舌、身、意識生起？』佛告訴比丘：『眼以色為因緣，眼識生起。為什麼呢？凡是眼識生起，一切都是以眼與色為因緣的緣故。耳以聲為因緣、鼻以香為因緣、舌以味為因緣、身以觸為因緣、意以法為因緣，意識生起。為什麼呢？所有的意識，那一切都是以意與法為因緣而生的緣故。比丘！這叫做眼識由因緣而生，乃至意識由因緣而生。』這時，那位比丘聽了佛所說的，歡喜隨喜，作禮而去。
〔239·結所繫法〕（0057c24）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池邊的重閣講堂。那時，世尊告訴諸比丘：『我現在要說結所繫之法，以及結之法。什麼是結所繫之法？眼與色、耳與聲、鼻與香、舌與味、身與觸、意與法，這叫做結所繫之法。什麼是結之法？就是欲貪，這叫做結之法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔240·所取法及取法〕（0058a01）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池邊的重閣講堂。那時，世尊告訴諸比丘：『我現在要說所取之法，以及取之法。什麼是所取之法？眼與色、耳與聲、鼻與香、舌與味、身與觸、意與法，這叫做所取之法。什麼是取之法？就是欲貪，這叫做取之法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔241·火燒熱銅籌〕（0058a07）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池邊的重閣講堂。那時，世尊告訴諸比丘：『愚癡無聞的凡夫——比丘們！寧可用火燒熱的銅籌來燒他的眼睛，使它熾然燃燒，也不要以眼識去取色的相、取隨形的好。為什麼呢？因為取色的相、取隨形的好的緣故，墮入惡趣之中，如同沉下的鐵丸。愚癡無聞的凡夫，寧可燒熱鐵錐來鑽他的耳朵，也不要以耳識去取聲的相、取隨聲的好。為什麼呢？以耳識取聲的相、取隨聲的好的人，身壞命終，墮入惡趣之中，如同沉下的鐵丸。愚癡無聞的凡夫，寧可用利刀斬斷他的鼻子，也不要以鼻識去取香的相、取隨香的好。為什麼呢？因為取香的相、取隨香的好的緣故，身壞命終，墮入惡趣之中，如同沉下的鐵丸。愚癡無聞的凡夫，寧可用利刀斬斷他的舌頭，也不要以舌識去取味的相、取隨味的好。為什麼呢？因為取味的相、隨味的好的緣故，身壞命終，墮入惡趣之中，如同沉下的鐵丸。愚癡無聞的凡夫，寧可用剛鐵的利槍來刺他的身體，也不要以身識去取觸的相以及隨觸的好。為什麼呢？因為取觸的相以及隨觸的好的緣故，身壞命終，墮入惡趣之中，如同沉下的鐵丸。
『諸比丘！睡眠，是愚癡者的活法、是癡者的命，無利、無福；然而諸比丘寧可睡眠，也不要對那色生起覺想；如果生起覺想，必定生出纏縛與諍訟，能使許多人生起非義之事，不能饒益、安樂天與人。那多聞的聖弟子作這樣的學：我如今寧可用熾然的鐵槍來貫穿眼睛，也不要以眼識去取色的相，而墮入三惡趣，長夜受苦。我從今天起應當正確地思惟：觀察眼是無常的、有為的、由心緣而生之法；色、眼識、眼觸，以及眼觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂，那些也是無常的、有為的、由心緣而生之法。對於耳、鼻、舌、身入處，應當這樣學：寧可用鐵槍貫穿身體，也不要以身識去取觸的相以及隨觸的好，而墮入三惡道。我從今天起應當正確地思惟：觀察身是無常的、有為的、由心緣而生之法；觸、身識、身觸，以及身觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂，那些也是無常的、有為的、由心緣而生之法。多聞的聖弟子作這樣的學：睡眠，是愚癡者的活法、是癡者的命，無果、無利、無福；我應當不眠，也不生起覺想；生起覺想的人，會生出纏縛與諍訟，使許多人得到的是非義而不是饒益，不得安樂。多聞的聖弟子這樣觀察，就對眼生起厭離；對色、眼識、眼觸，以及眼觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂，也對它們生起厭離；由於厭離就不愛樂，由於不愛樂就得解脫，有了解脫的知見：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔242·若眼不知〕（0058b21）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池邊的重閣講堂。那時，世尊告訴諸比丘：『如果對於眼不了知、不認識、不斷除、不離欲，就不堪能正確地窮盡苦；對於眼，如果了知、如果認識、如果斷除、如果離欲，就堪能正確地窮盡苦。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說眼的四部經這樣，乃至說意，合為二十四部經，都如上面所說。
〔243·於眼味者〕（0058b27）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池邊的重閣講堂。那時，世尊告訴諸比丘：『如果諸比丘對於眼生起貪味，應當知道這些沙門、婆羅門不得自在，不能脫出魔的手掌，被魔的縛索所縛，進入魔的繫縛之中。耳、鼻、舌、身、意也是這樣。如果沙門、婆羅門對於眼不貪味，應當知道這些沙門、婆羅門不隨順於魔，脫出了魔的手掌，不進入魔的繫縛。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說貪味這樣，說歡喜、讚歎、染著、堅住、愛樂、憎嫉，也這樣說。如同內入處的七部經這樣，外入處的七部經，也這樣說。
〔244·有六魔鈎〕（0058c09）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池邊的重閣講堂。那時，世尊告訴諸比丘：『有六種魔鈎。哪六種？眼貪味而執著於色，這就是魔鈎；耳貪味而執著於聲，這就是魔鈎；鼻貪味而執著於香，這就是魔鈎；舌貪味而執著於味，這就是魔鈎；身貪味而執著於觸，這就是魔鈎；意貪味而執著於法，這就是魔鈎。如果沙門、婆羅門眼貪味而執著於色，應當知道這些沙門、婆羅門被魔鈎鈎住了咽喉，在魔面前不得自在。』說染穢的一面、說清淨的一面，都如上面那樣廣說。
〔245·四品法經〕（0058c17）我是這樣聽說的：有一個時候，佛住在拘留搜的調伏駮牛聚落。那時，世尊告訴諸比丘：『我現在要為你們說法，初語也善，中語也善，後語也善，義善、味善，純一、圓滿、清淨，是清白的梵行，就是四品法經。仔細聽，好好思惟，當為你們說。什麼是四品法經？有眼所識的色，可愛、可念、可樂、可著，比丘見了之後，歡喜、讚歎、樂著、堅住；有眼所識的色，不可愛、不可念、不可樂著，是苦而可厭的，比丘見了之後，瞋恚、嫌薄。像這樣的比丘，在魔面前不得自在，乃至不得解脫魔的繫縛。耳、鼻、舌、身、意也是這樣。有眼所識的色，可愛、可念、可樂、可著，比丘見了之後，知其可喜而不讚歎、不樂著、不執為堅實；有眼所識的色，不可愛、不可念、不可樂、不可著，比丘見了之後，不瞋恚、不嫌薄。像這樣的比丘不隨順魔，得自在，乃至解脫魔的繫縛。耳、鼻、舌、身、意也是這樣。這叫做比丘的四品法經。』
〔246·見我牛不〕（0059a03）我是這樣聽說的：有一個時候，佛住在王舍城的耆闍崛山。那時，世尊清晨穿好衣、拿著鉢，進入王舍城乞食。那時，天魔波旬心想：『沙門瞿曇清晨穿好衣、拿著鉢，進入王舍城乞食，我現在應當前往擾亂他的道心。』這時，魔波旬化作駕車人的樣子，拿著杖尋找牛，穿著破舊的衣服，蓬頭亂髮，手腳皸裂，手持趕牛的杖，來到世尊面前問道：『瞿曇！看見我的牛沒有？』世尊心想：『這是惡魔，想來擾亂我。』就告訴魔說：『惡魔！哪裡有牛？要牛做什麼？』魔心想：『沙門瞿曇知道我是魔。』就對佛說：『瞿曇！眼觸入處，是我所乘；耳、鼻、舌、身、意觸入處，是我所乘。』又問：『瞿曇！你要往哪裡去？』佛告訴惡魔：『你有眼觸入處，耳、鼻、舌、身、意觸入處。如果那裡沒有眼觸入處，沒有耳、鼻、舌、身、意觸入處，是你所到不了的，我就往那裡去。』那時，天魔波旬就說偈言：
『如果常有我，那一切全是我所有，
一切全都屬於我，瞿曇你還能往哪裡去？』
那時，世尊說偈回答：
『如果說有我，他所說的我便不成立；
所以知道，波旬！你自己落入了負處。』
魔又說偈言：
『如果說自己知道道路，安穩地趣向涅槃，
你自己獨自前往就好了，何必麻煩去教別人呢？』
世尊又說偈回答：
『如果有離開魔的人，來問度到彼岸的道路，
就為他平等地宣說，真實而永遠無餘；
時時修習不放逸，永遠脫離魔的自在。』
魔又說偈言：
『有塊石頭像一段肉，飢餓的烏鴉飛來想吃，
牠以為是柔軟甘美的東西，想用來填補飢餓空虛；
終究得不到它的滋味，折斷了嘴而飛上虛空。
我如今就像那烏鴉，瞿曇如同那石頭，
不得其門而入，懷著慚愧而去，就像烏鴉凌空飛逝；
內心懷著愁苦，就在那裡隱沒不現。』
〔247·眼習近於色〕（0059b08）我是這樣聽說的：有一個時候，佛住在王舍城的耆闍崛山。那時，世尊告訴諸比丘：『如果沙門、婆羅門眼習近於色，就隨順魔，為魔所自在，乃至不得解脫魔的繫縛。耳、鼻、舌、身、意也是這樣。如果沙門、婆羅門眼不習近於色，就不隨順魔，得自在，乃至得解脫魔的繫縛。耳、鼻、舌、身、意也是這樣。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。如同說習近這樣，說繫著這樣、說貪味這樣、說鄰聚這樣，以及若使、受持、繫著，我所、求欲，淳濃不捨，也都如上面所說。
〔248·說識非我〕（0059b17）我是這樣聽說的：有一個時候，佛住在波吒利弗多羅國的雞林園。那時，尊者阿難前往尊者大純陀那裡，互相問訊之後，在一旁坐下。那時，尊者阿難對尊者純陀說：『想有所請問，是否有空閑為我解答呢？』尊者純陀對尊者阿難說：『隨您所問，我知道的就回答。』尊者阿難問尊者純陀：『如同世尊——如來、應供、等正覺——所知所見，宣說四大所造之色，施設而顯露：這四大之色不是我；如來、應供、等正覺所知所見，也宣說識不是我嗎？』尊者純陀對尊者阿難說：『仁者您最為多聞，我從遠方來到尊者這裡，正是為了請問這個法；今天，尊者！唯願您為我解說這個義理。』
尊者阿難對純陀說：『我現在問尊者，請隨您的見解回答。尊者純陀！有眼、有色、有眼識嗎？』回答說：『有。』尊者阿難又問：『是緣於眼與色，生起眼識嗎？』回答說：『是這樣。』尊者阿難又問：『如果眼與色生起眼識，那個因、那個緣，是常，還是無常？』回答說：『無常。』尊者阿難又問：『那因、那緣生起眼識，當那因、那緣無常變易的時候，那識還能住嗎？』回答說：『不能，尊者阿難！』尊者阿難又問：『你意下如何？那法或生、或滅都是可以知道的，多聞的聖弟子在其中，難道會見它是我、異於我、相互在對方之中嗎？』回答說：『不會，尊者阿難！』
『耳、鼻、舌、身、意與法，你意下如何？有意、有法、有意識嗎？』回答說：『有。尊者阿難！』又問：『是緣於意與法，生起意識嗎？』回答說：『是這樣，尊者阿難！』又問：『如果意緣於法生起意識，那因、那緣，是常，還是無常？』回答說：『無常。尊者阿難！』又問：『如果因、如果緣生起意識，當那因、那緣無常變易的時候，意識還能住嗎？』回答說：『不能，尊者阿難！』又問：『你意下如何？那法或生、或滅都是可以知道的，多聞的聖弟子難道會在其中見它是我、異於我、相互在對方之中嗎？』回答說：『不會，尊者阿難！』
尊者阿難對純陀說：『所以，尊者！如來、應供、等正覺所知所見，宣說識也是無常的。譬如有一個士夫拿著斧頭進入山中，看見芭蕉樹，以為堪作材用，就斷它的根、截它的葉、砍它的枝、剝它的皮，尋求其中的堅實，剝到最後，全無堅實之處。同樣地，多聞的聖弟子正確地觀察眼識，以及耳、鼻、舌、身、意識；正確觀察的時候，全無可取；因為無可取，就無所執著；因為無所執著，就自己覺證涅槃：我的生已經窮盡，清淨的梵行已經建立，應當作的已經作完，自己知道不再承受後世的有。』這兩位正士說這法的時候，彼此隨喜，各自回到住處。
〔249·六觸入處盡〕（0059c27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，尊者阿難前往尊者舍利弗那裡，對尊者舍利弗說：『想有所請問，是否有空閑為我解說呢？』舍利弗說：『隨您所問，我知道的就回答。』尊者阿難問尊者舍利弗：『六觸入處窮盡，離欲、滅、息、沒去之後，還有剩餘嗎？』尊者舍利弗對阿難說：『不要作這樣的問：六觸入處窮盡，離欲、滅、息、沒去之後，還有剩餘嗎？』阿難又問尊者舍利弗：『六觸入處窮盡，離欲、滅、息、沒去之後，沒有剩餘嗎？』尊者舍利弗回答阿難說：『也不應當作這樣的問：六觸入處窮盡，離欲、滅、息、沒去之後，沒有剩餘嗎？』阿難又問尊者舍利弗：『六觸入處窮盡，離欲、滅、息、沒去之後，是既有餘又無餘、非有餘非無餘嗎？』尊者舍利弗回答阿難說：『這也不應當作這樣的問：六觸入處窮盡，離欲、滅、息、沒去之後，是既有餘又無餘、非有餘非無餘嗎？』
尊者阿難又問舍利弗：『如尊者所說：六觸入處窮盡，離欲、滅、息、沒去之後，說有也不應當，說無也不應當，說有無也不應當，說非有非無也不應當。這話是什麼意義？』尊者舍利弗對尊者阿難說：『六觸入處窮盡，離欲、滅、息、沒去之後，有剩餘嗎？這就是虛妄之言。沒有剩餘嗎？這就是虛妄之言。有餘無餘嗎？這就是虛妄之言。非有餘非無餘嗎？這就是虛妄之言。如果說六觸入處窮盡，離欲、滅、息、沒去之後，離開一切虛偽，得般涅槃，這才是佛之所說。』這時，兩位正士彼此隨喜，各自回到本處。
〔250·眼繫色耶〕（0060a22）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。這時，尊者舍利弗、尊者摩訶拘絺羅一起住在耆闍崛山。尊者摩訶拘絺羅在傍晚時從禪定中出來，前往尊者舍利弗那裡，互相問訊之後，退坐一旁，對舍利弗說：『想有所請問，是否有空閑為我解答呢？』尊者舍利弗對摩訶拘絺羅說：『隨您所問，我知道的就回答。』尊者摩訶拘絺羅問尊者舍利弗說：『怎麼樣呢？尊者舍利弗，是眼繫縛色呢？還是色繫縛眼呢？耳與聲、鼻與香、舌與味、身與觸、意與法——是意繫縛法呢？還是法繫縛意呢？』
尊者舍利弗回答尊者摩訶拘絺羅說：『不是眼繫縛色，也不是色繫縛眼，乃至不是意繫縛法，也不是法繫縛意。尊者摩訶拘絺羅！在它們的中間，如果有那欲貪，那才是繫縛。尊者摩訶拘絺羅！譬如兩頭牛，一黑一白，共用一副軛鞅而被縛繫在一起，有人問說：是黑牛繫縛白牛，還是白牛繫縛黑牛？這樣問是相當的嗎？』回答說：『不是的，尊者舍利弗！既不是黑牛繫縛白牛，也不是白牛繫縛黑牛；而是在中間，或軛、或繫牛的鞅，那才是它們的繫縛。』
『正是這樣，尊者摩訶拘絺羅！不是眼繫縛色，也不是色繫縛眼，乃至不是意繫縛法，也不是法繫縛意；中間的欲貪，才是繫縛。尊者摩訶拘絺羅！如果是眼繫縛色，或色繫縛眼，乃至意繫縛法，或法繫縛意，世尊就不會教人建立梵行、得盡苦的邊際；因為不是眼繫縛色，也不是色繫縛眼，乃至不是意繫縛法，也不是法繫縛意，所以世尊教人建立梵行、得盡苦的邊際。尊者摩訶拘絺羅！世尊眼見色，無論好或惡，都不生起欲貪；其餘的眾生眼見色，無論好或惡，就生起欲貪。所以世尊教示應當斷除欲貪，心就得解脫，乃至意與法也是這樣。』這時，兩位正士彼此隨喜，各自回到本處。
〔251·云何為無明〕（0060b22）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者舍利弗、尊者摩訶拘絺羅一起住在耆闍崛山中。尊者摩訶拘絺羅在傍晚時從禪定中出來，前往尊者舍利弗那裡，互相問訊之後，退坐一旁，對尊者舍利弗說：『想有所請問，是否有空閑為我解答呢？』舍利弗說：『隨您所問，我知道的就回答。』尊者摩訶拘絺羅問尊者舍利弗說：『所謂無明，怎樣叫做無明？』尊者舍利弗說：『所謂無知，無知就是無明。什麼是無知？就是對於眼是無常的不如實知，這叫做無知；對於眼是生滅之法不如實知，這叫做無知。耳、鼻、舌、身、意也是這樣。就是這樣，尊者摩訶拘絺羅！對於這六觸入處，不如實地知、不見、不無間等、愚闇、無明、大冥，這叫做無明。』
尊者摩訶拘絺羅又問尊者舍利弗：『所謂明，怎樣叫做明？』舍利弗說：『所謂知，知就是明。所知的是什麼呢？就是眼是無常的，對於眼的無常如實地知；眼是生滅之法，對於眼的生滅之法如實地知。耳、鼻、舌、身、意也是這樣。尊者摩訶拘絺羅！對於這六觸入處，如實地知、見、明、覺、悟、慧、無間等，這叫做明。』這時，兩位正士各自聽了對方所說，彼此隨喜，各自回到住處。
〔252·惡毒蛇〕（0060c14）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。這時，有一位比丘名叫優波先那，住在王舍城寒林中塚間蛇頭巖下的迦陵伽行處。這時，尊者優波先那獨自一人在洞內坐禪。這時，有一條惡毒蛇，長約一尺，從上方石縫間墮落在優波先那身上。優波先那呼喚舍利弗：『告訴諸比丘：毒蛇墮落在我身上，我身中了毒，你們快來，扶持我的身體，把我抬到外面，不要讓我的身體在裡面壞碎，像一堆糠糟。』這時，尊者舍利弗在附近，住在一棵樹下，聽到優波先那的話，就前往優波先那那裡，對優波先那說：『我現在看你的面色容貌，諸根與平常沒有不同，而你說中了毒，要把你的身體抬出去，不要讓它散壞像一堆糠糟，究竟是怎麼回事？』
優波先那對舍利弗說：『如果有人說：我的眼是我、我所。耳、鼻、舌、身、意，耳、鼻、舌、身、意是我、我所。色、聲、香、味、觸、法，色、聲、香、味、觸、法是我、我所。地界，地界是我、我所。水、火、風、空、識界，水、火、風、空、識界是我、我所。色陰，色陰是我、我所。受、想、行、識陰，受、想、行、識陰是我、我所，這樣的人，面色和諸根應當有變異。我如今不是這樣：眼不是我、我所；乃至識陰不是我、我所，所以面色和諸根沒有變異。』舍利弗說：『是這樣，優波先那！你若長夜以來遠離了我、我所、我慢的繫著與使，斷除了它的根本，如同截斷多羅樹的頭，在未來世永遠不再生起，怎麼會面色和諸根有變異呢？』這時，舍利弗就周圍扶持優波先那的身體，抬出窟外；優波先那身中的毒，使身體碎壞，如同一堆糠糟。這時，舍利弗就說偈言：
『長久種植諸梵行，善修八聖道，
歡喜地捨棄壽命，如同丟棄盛毒的鉢。
長久種植諸梵行，善修八聖道，
歡喜地捨棄壽命，如同人的重病痊癒。
長久種植諸梵行，善修八聖道，
如同走出被火燒的宅舍，臨死時沒有憂悔。
長久種植諸梵行，善修八聖道，
以智慧觀察世間，如同污穢的草木，
不再另求其餘，其餘也不再相續。』
這時，尊者舍利弗供養了優波先那的遺體之後，前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！尊者優波先那有一條小惡毒蛇，大小如同治眼用的籌，墮落在他身上，他的身體就壞了，如同一堆糠糟。』佛告訴舍利弗：『如果優波先那誦這偈，就不會中毒，身體也不會壞，像一堆糠糟。』舍利弗對佛說：『世尊！誦什麼偈？什麼辭句？』佛就為舍利弗說偈言：
『常以慈心憶念那堅固賴吒羅，
慈念伊羅槃那、尸婆弗多羅，
欽婆羅上馬，也慈念迦拘吒，
以及那黑瞿曇、難徒跋難陀。
慈悲於無足的，以及二足的，
四足的與多足的，也都生起慈悲；
慈悲於諸龍，依止於水中、陸上的；
慈念一切眾生，有量的以及無量的；
願一切都安樂，也遠離煩惱而生，
願使一切都賢善，一切都不生惡。
常住在蛇頭巖，眾惡不來聚集；
凶害的惡毒蛇，能傷害眾生的性命，
這樣的真諦之言，是無上大師所說；
我如今誦習這大師的真實語，
一切諸惡毒，都不能傷害我身。
貪欲、瞋恚、愚癡，是世間的三毒；
這樣的三毒之惡，永遠除盡的名為佛寶，
法寶滅除眾毒，僧寶也滅盡無餘；
破壞凶惡之毒，攝受、守護善人；
佛破除一切毒，你這蛇毒如今已破。』
於是說了這咒術章句，就是：
『塢躭婆隷 躭婆隷 𮎃陸波婆躭陸 㮈渧 肅㮈渧 抧跋渧 文那移 三摩移 檀諦 尼羅枳施 婆羅拘閇塢隷 塢娛隷』悉波呵
『舍利弗！善男子優波先那那時若說了這偈、說了這章句，蛇毒就不能中他的身體，身體也不會壞，像一堆糠糟。』舍利弗對佛說：『世尊！優波先那未曾聽聞這偈，未曾聽聞這咒術章句；世尊今天說這些，正是為了當來之世啊。』尊者舍利弗聽了佛所說的，歡喜作禮而去。
〔253·苦樂自作〕（0061b29）我是這樣聽說的：有一個時候，尊者優陀夷前往拘薩羅國，在人間遊行，到了拘磐茶聚落，住在毘紐迦旃延氏婆羅門尼的菴羅園中。這時，毘紐迦旃延氏婆羅門尼有許多年少的弟子，出遊採樵，來到菴羅園中，看見尊者優陀夷坐在一棵樹下，容貌端正，諸根寂靜，心意安穩審諦，成就第一等的調伏。看見之後，前往他那裡，互相問訊之後，退坐一旁。這時，優陀夷為這些年少種種說法，勸勉激勵之後，默然而住；那些年少聽了尊者優陀夷所說，歡喜隨喜，從座起身離去。
這時，那些年少擔著捆好的柴薪，回到毘紐迦旃延氏婆羅門尼那裡，把柴束放在地上，前往毘紐迦旃延氏婆羅門尼面前，稟告說：『我們的和上尼，應當知道菴羅園中有一位沙門優陀夷，姓瞿曇氏，依止在那裡居住，極善於說法。』毘紐迦旃延氏婆羅門尼對那些年少說：『你們可以前往邀請沙門優陀夷瞿曇氏，明天在這裡用飯。』這時，那些年少弟子接受了毘紐迦旃延氏婆羅門尼的吩咐之後，前往尊者優陀夷那裡，對優陀夷說：『尊者應當知道，我們的和上毘紐迦旃延氏婆羅門尼，邀請尊者優陀夷明天早上用飯。』這時，優陀夷默然接受邀請。這時，那些年少知道優陀夷已經接受邀請，回到和上毘紐迦旃延氏婆羅門尼那裡，稟告說：『和上尼，我們以和上尼的話邀請尊者優陀夷，尊者優陀夷默然接受了邀請，和上尼自己知道時候。』
那時，尊者優陀夷過了一夜，清晨穿好衣、拿著鉢，前往毘紐迦旃延氏婆羅門尼的住舍。這時，毘紐迦旃延氏婆羅門尼遠遠看見尊者優陀夷來，趕快敷設床座，請他就坐，備辦種種飲食，親手供養，豐盛美味而充足。吃完之後，漱口、洗鉢完畢，回到原來的座位。這時，毘紐迦旃延氏婆羅門尼知道他已用完飯，穿上好的皮鞋，用衣服覆蓋頭部，另外設置高床，現出輕慢的樣子，傲慢地坐著，對優陀夷說：『想有所請問，是否有空閑為我解答呢？』優陀夷回答說：『姊妹！現在不是時候。』說了這話，就從座起身離去。就是這樣。第二天，諸弟子又到菴羅園採樵、聽法，回來又稟告和上尼，和上尼又派他們前往邀請用飯；如前那樣三次往返，乃至請問法義，他都回答說：『不是時候。』不為她說法。
那些年少弟子又稟告和上尼：菴羅園中的沙門優陀夷極善於說法。和上尼回答說：『我也知道他極善於說法，再三請他來，設食問法，他總是說不是時候，不說法就離去了。』諸弟子對和上尼說：『您穿著好的皮鞋，用衣服覆蓋頭部，不恭敬地坐著，他怎麼會說呢？為什麼呢？那位尊者優陀夷因為敬重法的緣故，不說法就離去了。』和上尼回答說：『如果是這樣，再為我去邀請他。』諸弟子接受吩咐，又如前那樣邀請供養。這時，和上尼知道他用飯完畢，脫下皮鞋，整理衣服，改坐低床，恭敬地稟告說：『想有所請問，是否有空閑為我解答呢？』優陀夷回答說：『你現在可以問，當為你說。』
她就問道：『有沙門、婆羅門說苦樂是自己所作的，又有人說苦樂是他人所作的，又有人說苦樂是自己和他人所作的，又有人說苦樂既不是自己所作、也不是他人所作。尊者！您又怎麼說呢？』尊者優陀夷回答說：『姊妹！阿羅訶說苦樂是依異緣而生的，不是這樣說的。』婆羅門尼又問：『那是什麼意義？』優陀夷回答說：『阿羅訶說：從它的因緣，生起諸苦樂。』優陀夷又對婆羅門尼說：『我現在問你，隨你的意思回答我。你意下如何？有眼嗎？』回答說：『有。』『有色嗎？』回答說：『有。』『有眼識、眼觸，以及眼觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂嗎？』回答說：『是這樣，尊者優陀夷！』優陀夷又問：『有耳、鼻、舌、身、意，以及意觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂嗎？』回答說：『是這樣，尊者優陀夷！』優陀夷說：『這就是阿羅訶所說：從它的因緣，生起苦樂。』婆羅門尼說：『尊者優陀夷！阿羅訶是這樣說從它的因緣生起苦樂的嗎？』優陀夷回答說：『是這樣，婆羅門尼！』
婆羅門尼又問：『沙門！阿羅訶怎樣說因緣所生的苦、樂、不苦不樂之滅呢？』優陀夷回答說：『我現在問你，隨你的意思回答我。婆羅門尼！一切眼、在一切時都滅盡無餘，還會有眼觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂嗎？』回答說：『沒有了，沙門！』『同樣地，耳、鼻、舌、身、意，在一切時都滅盡、永盡無餘，還會有意觸因緣所生的受——內在所覺的或苦、或樂、或不苦不樂嗎？』回答說：『沒有了，沙門。』『就是這樣，婆羅門尼！這就是阿羅訶所說：因緣所生的苦、樂、不苦不樂之滅。』
尊者優陀夷說這法的時候，毘紐迦旃延氏婆羅門尼遠離塵垢，得法眼淨。那時，毘紐迦旃延氏婆羅門尼見法、得法、知法、入法，度越了疑惑，不經由他人而入佛的教法，在法中得到無所畏。她從座起身，整理衣服，恭敬合掌，對尊者優陀夷說：『我今天超越而入於決定，我從今天起歸依佛、歸依法、歸依僧，我從今天起盡形壽歸依三寶。』那時，優陀夷為婆羅門尼說法，開示、教導、照明、使她歡喜之後，從座起身離去。
〔254·善彈琴不〕（0062b22）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。那時，尊者二十億耳住在耆闍崛山，常常精勤修習菩提分法。這時，尊者二十億耳獨自靜坐禪思，而生起這樣的念頭：『在世尊精勤的聲聞弟子之中，我也在其數；然而我今天還沒有窮盡諸漏。我是有名望的族姓子，財寶眾多，我如今不如回去享受五欲，廣行布施、作福。』那時，世尊知道二十億耳心中所念，告訴一位比丘：你們現在前往二十億耳那裡，告訴他說：『世尊叫你。』那位比丘接受佛的吩咐之後，前往二十億耳那裡，對他說：『世尊叫你。』二十億耳聽那位比丘稱說大師之命，就前往世尊那裡，以頭頂禮佛足，退住一旁。
那時，世尊告訴二十億耳：你確實獨自靜坐禪思，生起這樣的念頭：『在世尊精勤修學的聲聞之中，我也在其數，而如今還沒有得到漏盡解脫。我是有名望的族姓子，又有很多錢財，我不如還俗，享受五欲之樂，廣行布施、作福嗎？』這時，二十億耳心想：『世尊已經知道我的心。』驚怖得毛髮豎立，對佛說：『確實如此，世尊！』佛告訴二十億耳：『我現在問你，隨你的意思回答我。二十億耳，你在俗家的時候，善於彈琴嗎？』回答說：『是的，世尊！』又問：『你意下如何？你彈琴的時候，如果把弦調得太緊，能發出微妙和雅的音聲嗎？』回答說：『不能，世尊！』又問：『怎麼樣呢？如果把弦調得太鬆，能發出微妙和雅的音聲嗎？』回答說：『不能，世尊！』又問：『怎麼樣呢？善於調整琴弦，不鬆不緊，然後能發出美妙和雅的音聲嗎？』回答說：『是的，世尊！』佛告訴二十億耳：『精進太急，會增長掉悔；精進太緩，會使人懈怠。所以你應當平等地修習、攝受，不要執著、不要放逸、不要取相。』這時，尊者二十億耳聽了佛所說的，歡喜隨喜，作禮而去。
這時，尊者二十億耳常常憶念世尊所說的彈琴之譬，獨自靜坐禪思。如上面所說，乃至漏盡，心得解脫，成為阿羅漢。那時，尊者二十億耳得了阿羅漢，內心覺受解脫的喜樂，生起這樣的念頭：『我如今應當前往問訊世尊。』那時，尊者二十億耳前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！在世尊的法中得阿羅漢的人，窮盡了諸有漏，應當作的已經作完，捨離了重擔，逮得了自己的利益，窮盡了諸有結，以正智而心得解脫；正在那時，於六處得解脫。哪六處？離欲解脫、離恚解脫、遠離解脫、愛盡解脫、諸取解脫、心不忘念解脫。
『世尊！如果有人依於少許的信心，而說離欲解脫，這是不相應的；貪、恚、癡窮盡，這才叫做真實的離欲解脫。如果又有人依於少許的持戒，而說我得離恚解脫，這也不相應；貪、恚、癡窮盡，這才叫做真實的離恚解脫。如果又有人依於修習利養的遠離，而說遠離解脫，這也不相應；貪、恚、癡窮盡，這才是真實的遠離解脫。貪、恚、癡窮盡，也名為離愛，也名為離取，也名為離忘念解脫。就是這樣，世尊！如果諸比丘還沒有得羅漢，還沒有窮盡諸漏，對於這六處就不得解脫。
『如果又有比丘處在學地，還沒有得到增上的安樂，以修習趣向涅槃的心而住，那時成就學戒，成就學根；後來當得漏盡、無漏的心解脫，乃至自己知道不再承受後世的有；正在那時，得無學戒，得無學諸根。譬如嬰兒愚小，仰臥著，那時成就童子的諸根；他在後來漸漸增長，諸根成就，正在那時成就長者的諸根。在學地的人也是這樣，還沒有得到增上的安樂，乃至成就無學戒、無學諸根。如果眼常常識知色，終究不能妨礙心解脫、慧解脫，因為意堅住的緣故，內修無量的善解脫，觀察生滅，乃至無常。耳識知聲、鼻識知香、舌識知味、身識知觸、意識知法，都不能妨礙心解脫、慧解脫，因為意堅住的緣故，內修無量的善解脫，觀察生滅。譬如村邑靠近大石山，不斷裂、不毀壞、不穿透，一向厚實緊密，假使四方的風吹來，不能動搖它，也不能穿過它。那無學的人也是這樣，眼常常識知色，乃至意常常識知法，都不能妨礙心解脫、慧解脫，因為意堅住的緣故，內修無量的善解脫，觀察生滅。』那時，二十億耳重說偈言：
『離欲而心解脫，無恚的解脫也是這樣，
遠離而心解脫，貪愛永遠無餘。
於諸取而心解脫，以及意中不忘失正念，
明了諸入處的生起，於其中心得解脫。
那心得解脫的比丘，意已止息，
一切所應作的已經作完，不再作所作之事。
猶如大石山，四方之風不能動搖。
色、聲、香、味、觸，以及法的好與惡，
六入處常常面對，都不能動搖他的心；
心常住而堅固，審諦觀察諸法的生滅。』
尊者二十億耳說這法的時候，大師心中喜悅；諸多聞的梵行者聽了尊者二十億耳所說，都非常歡喜。那時，尊者二十億耳聽了佛說法，歡喜隨喜，作禮而去。
那時，世尊知道二十億耳離去不久，告訴諸比丘：『心善解脫的人，應當這樣記說，如同二十億耳以智記說，既不自我標舉，也不貶低他人，正確地說出其中的義理；不像增上慢的人，不得其義，卻自己稱歎得了過人之法，自取損減。』
〔255·守護門〕（0063b19）我是這樣聽說的：有一個時候，尊者摩訶迦旃延住在阿磐提國濕摩陀江邊，獼猴室的阿練若窟中。有一位魯醯遮婆羅門，恭敬承事他，如同承事羅漢之法。那時，尊者摩訶迦旃延清晨穿好衣、拿著鉢，進入獼猴室聚落，依次乞食；乞食回來，收起衣鉢，洗了腳，進入窟室坐禪。這時，魯醯遮婆羅門有許多年少弟子，出遊採薪，來到尊者摩訶迦旃延的窟邊，一起嬉戲說笑說：『這裡住著剃髮的沙門，是黑闇之人，不是世間殊勝之人，而魯醯遮婆羅門卻尊重供養他，如同對待羅漢之法。』這時，尊者摩訶迦旃延對那些年少說：『年少！年少！不要作聲。』那些年少把話說完，說是不敢再出聲了；像這樣再三，話仍然不停止。於是尊者摩訶迦旃延走出戶外，對那些年少說：『年少！年少！你們不要說話。我現在當為你們說法，你們且聽。』那些年少說：『好的，唯願您說法，我們當聽受。』那時，尊者摩訶迦旃延就說偈言：
『古昔的婆羅門，修習殊勝微妙的戒，
得以生起宿命智，娛樂於真諦之禪；
常常安住於慈悲，關閉諸根之門，
調伏口中的過失——古昔所行就是這樣。
捨棄了本來的真實之行，而保存虛偽之事，
守著族姓而放逸，隨從諸根追逐六境；
自行飢餓、住在塚間，一日三浴、誦習三典，
卻不守護根門，就如同夢中得寶。
編結頭髮、穿著皮褐，戒盜，以灰塗抹身體，
以粗衣遮蔽形體，拿著杖、提著水瓶，
假扮成婆羅門的樣子，用來求取利養。
善於攝護自身，澄淨而遠離塵垢，
不惱害眾生——這才是有道的婆羅門。』
那時，那些年少婆羅門瞋恚不喜，對尊者摩訶迦旃延說：『你誹謗我們的經典，毀壞其中所說，罵辱婆羅門。』拿著柴束，回到魯醯遮婆羅門那裡，對魯醯遮婆羅門說：『和上知道嗎？那摩訶迦旃延誹謗經典，毀訾言說，罵辱婆羅門。』魯醯遮婆羅門對那些年少說：『諸位年少！不要說這種話。為什麼呢？摩訶迦旃延向來重視戒德，不應當謗毀經典、毀訾言說、罵婆羅門。』那些年少說：『和上不相信我們的話，可以親自去看。』這時，魯醯遮婆羅門不相信那些年少的話，前往摩訶迦旃延那裡，互相問訊慰勞之後，退坐一旁，對摩訶迦旃延說：『我的那些年少弟子來過這裡嗎？』回答說：『來過這裡。』『多少和他們說過話嗎？』回答說：『和他們說過話。』魯醯遮婆羅門說：『你和那些年少所說的話，現在可以全部為我說一遍。』摩訶迦旃延就為他廣說。這時，魯醯遮婆羅門也瞋恚起來，心中不喜，對摩訶迦旃延說：『我先前不相信那些年少的話，如今摩訶迦旃延真的誹謗經典，毀訾而說，罵辱婆羅門。』說完這話，稍稍默然而住。
過了一會兒，又對摩訶迦旃延說：『仁者所說的「門」，什麼是「門」？』摩訶迦旃延說：『好啊！好啊！婆羅門！你問得如法，我現在當為你說「門」。婆羅門！眼是門，因為見色的緣故；耳、鼻、舌、身、意是門，因為識知法的緣故。』婆羅門說：『奇哉！摩訶迦旃延！我問門，你就說門。如摩訶迦旃延所說的不守護門，什麼是不守護門？』摩訶迦旃延說：『好啊！好啊！婆羅門！你問不守護門，是如法的問，現在當為你說不守護門。婆羅門！愚癡無聞的凡夫，眼見色之後，對可念的色生起攀緣執著，對不可念的色生起瞋恚；不住於身念處，所以對心解脫、慧解脫不如實知；對那所起的種種惡不善法，不能無餘滅盡，對心解脫、慧解脫有所妨礙，不得滿足；因為心解脫、慧解脫不滿足的緣故，身中充滿惡行，不得休息，心不寂靜；因為不寂靜的緣故，對他的根門就不調伏、不守護、不修習。如同眼與色，耳與聲、鼻與香、舌與味、身與觸、意與法，也是這樣。』
魯醯遮婆羅門說：『奇哉！奇哉！摩訶迦旃延，我問不守護門，你就為我說不守護門。摩訶迦旃延！怎樣又叫做善守護門？』摩訶迦旃延對婆羅門說：『好啊！好啊！你能問我善守護門的義理。仔細聽，好好思惟，當為你說守護門的義理。多聞的聖弟子眼見色之後，對可念的色不生起攀緣執著，對不可念的色不生起瞋恚；常常攝持其心，住於身念處，對無量的心解脫、慧解脫如實知；對那所起的惡不善法寂滅無餘，對心解脫、慧解脫得到滿足；解脫滿足之後，身觸的惡行全都得以休息，心得正念，這叫做初門的善調伏、守護、修習。如同眼與色，耳與聲、鼻與香、舌與味、身與觸、意與法，也是這樣。』
魯醯遮婆羅門說：『奇哉！摩訶迦旃延！我問守護門的義理，你就為我說守護門的義理。譬如士夫尋求毒藥草，反而得到甘露；如今我也是這樣，帶著瞋恚而來，坐到這座位上，而摩訶迦旃延以大法雨，雨在我身中，如同降下甘露。摩訶迦旃延！家中事務繁多，現在請容我回家。』摩訶迦旃延說：『婆羅門！應當知道是時候了。』這時，魯醯遮婆羅門聽了摩訶迦旃延所說，歡喜隨喜，從座起身離去。
Fascicle 9 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: this fascicle is the second fascicle of the Connected Discourses on the Six Sense Bases; from the two hundred and thirtieth discourse to the two hundred and fifty-fifth, twenty-six discourses in all. What is taught is still taught with regard to the six sense bases of eye, ear, nose, tongue, body, and mind: some teach the world, the emptiness of the world, and the end of the world; some teach the things bound by the bonds and the things clung to, Māra’s hooks and Māra’s snare, and the guarding of the sense doors; some teach that after the six sense bases of contact are exhausted, neither existence nor non-existence should be spoken of, and that between the eye and forms only desire and craving is the bond. The speaker is for the most part the World-Honored One; the latter part of Discourse 234 is the venerable Ānanda’s full explanation; Discourses 248 to 251 are questions and answers among the great disciples; Discourse 253 is the venerable Udāyin teaching the Dharma for a brāhmaṇa woman; the latter part of Discourse 254 is the venerable Śroṇa Koṭīkarṇa’s own declaration; Discourse 255 is the venerable Mahākātyāyana teaching the Dharma for the brāhmaṇa Luxizhe. This fascicle has verses in ten places, found in Discourses 234, 246, 252, 254, and 255; Discourse 252 has besides a passage of the words and phrases of the protective spell, whose sounds are recorded as they stand and not translated. This fascicle has no summary verse. Long discourses of questions and answers back and forth are divided into segments within the discourse by the rounds of question and answer. At the end of a discourse the base text often passes over discourses of the same pattern with a sentence of the kind “likewise … is taught in the same way”; the plain rendering gives this briefly in the words of the base text and does not supply what is passed over. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0056a21）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 9.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds twenty-six discourses, from the two hundred and thirtieth to the two hundred and fifty-fifth; verses in ten places, and one passage of the words and phrases of the protective spell; at the end of the fascicle it closes with “Saṃyukta Āgama, Fascicle 9.”
〔230 · What is called the world〕（0056a24）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 Sanmiliti, who 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! What is called the world—how is it called the world?” The Buddha said to Sanmiliti: “It is the eye, forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant. The ear, nose, tongue, body, and mind, mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant: this is called the world. Why is that? When the six sense bases arise, contact arises; in this way, and so on up to, the whole great mass of suffering arises. Sanmiliti! If there were not that eye, no forms, no eye-consciousness, no eye-contact, no feeling arisen with eye-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant; no ear, nose, tongue, body, or mind, mental objects, mind-consciousness, or mind-contact, no feeling arisen with mind-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant—then there would be no world, nor would any world be designated. Why is that? Because when the six sense bases cease, contact ceases; in this way, and so on up to, the whole great mass of suffering ceases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of the world, so it is taught of beings, so of Māra—likewise taught in the same way.
〔231 · Fragile, liable to break and perish〕（0056b11）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 Sanmiliti, who 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! What is called the world—how is it called the world?” The Buddha said to Sanmiliti: “Fragile, liable to break and perish: this is called the world. What is fragile, liable to break and perish? Sanmiliti! The eye is a thing that is fragile, liable to break and perish; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant—all of that too is fragile, liable to break and perish. So it is likewise with the ear, nose, tongue, body, and mind. That is to say, a thing that is fragile, liable to break and perish, is called the world.” When the Buddha had spoken this discourse, the bhikṣu Sanmiliti, having heard what the Buddha said, rejoiced and practiced accordingly.
〔232 · The world is empty〕（0056b21）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 Sanmiliti, who 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! It is said that the world is empty; how is it that the world is called empty?” The Buddha said to Sanmiliti: “The eye is empty—what is permanent, constant, and not subject to change is empty, what is mine is empty. Why is that? Such is its nature. Forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition, painful, pleasant, or neither painful nor pleasant—those too are empty: what is permanent, constant, and not subject to change is empty, what is mine is empty. Why is that? Such is its nature. So it is likewise with the ear, nose, tongue, body, and mind; this is called the empty world.” When the Buddha had spoken this discourse, the bhikṣu Sanmiliti, having heard what the Buddha said, rejoiced and practiced accordingly.
〔233 · The path leading to the cessation of the world〕（0056c02）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 will now teach the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world. Listen closely and reflect well. What is the world? It is the six internal sense bases. What are the six? The internal sense base of the eye, and the internal sense bases of the ear, nose, tongue, body, and mind. What is the origin of the world? It is craving for future existence, arising together with delight and craving, which gathers in attachment to this object and that. What is the cessation of the world? It is when that craving for future existence, arising together with delight and craving, the attachment gathered to this object and that, is cut off without remainder—already relinquished, already spat out, already exhausted—free from desire, ceased, stilled, vanished. What is the path leading to the cessation of the world? It is 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.
〔234 · Walking to the end of the world〕（0056c12）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 do not say that anyone can walk and reach the end of the world; nor do I say that, without walking to the end of the world, one can reach the utter end of suffering.” Having said this, he entered his room and sat in meditation.
Then many bhikṣus, after the World-Honored One had gone, discussed together, saying: “The World-Honored One just now taught the Dharma in brief: ‘I do not say that anyone can walk and reach the end of the world; nor do I say that, without walking to the end of the world, one can attain the utter end of suffering.’ Having said this, he entered his room and sat in meditation. We still do not understand the meaning of the Dharma that the World-Honored One has taught in brief. Among the venerable ones present, who has the power to expound at length for us the meaning of the Dharma that the World-Honored One has taught in brief?” They said further: “Only the venerable Ānanda is wise and able to retain all, and constantly attends at the World-Honored One’s side; the World-Honored One praises him as learned and as cultivating pure conduct; he is able to expound at length for us the meaning of the Dharma that the World-Honored One has taught in brief. Let us now go to where the venerable Ānanda is and ask him to explain it for us.” Then the many bhikṣus went to where the venerable Ānanda was; having greeted one another, they sat to one side and asked Ānanda in full detail about all the matters above.
Then Ānanda said to the bhikṣus: “Listen closely and reflect well; I will now teach it for you. Whatever is the world, the name of the world, the thought of the world, the words of the world, the speech of the world—all these are counted as the world. Venerable ones! That is to say, the eye is the world, the name of the world, the thought of the world, the words of the world, the speech of the world; all these are counted as the world. So it is likewise with the ear, nose, tongue, body, and mind. The learned noble disciple who knows as it really is the arising, the cessation, the gratification, the danger, and the escape of the six sense bases—this is called the noble disciple reaching the end of the world, knowing the world, being what the world values, and crossing beyond the world.” Then the venerable Ānanda spoke further in verse:
“It is not one who goes about on foot who can reach the end of the world;
without reaching the end of the world, one cannot escape the many sufferings.
Therefore the honoured sage is called one who knows the world;
he can reach the end of the world, and all pure conduct has been established;
the end of the world—only right knowledge can discern it clearly;
with awakened wisdom he penetrates the world, and so he is said to have crossed to the other shore.”
“Just so, venerable ones! Just now, after the World-Honored One had taught the Dharma in brief, he entered his room and sat in meditation; I have now explained it at length for you, distinguishing its parts.” When the venerable Ānanda had spoken this Dharma, the many bhikṣus, having heard what he said, rejoiced and practiced accordingly.
〔235 · Attendant disciples〕（0057a16）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: “With a teacher and with attendant disciples, one dwells alone in suffering; without a teacher and without attendant disciples, one dwells alone in happiness. What is it to have a teacher and attendant disciples, and so dwell alone in suffering? Conditioned by the eye and forms, evil and unwholesome thoughts arise, accompanied by greed, hatred, and delusion; if that bhikṣu practices these things, this is called having a teacher; if he dwells by their side, this is called being an attendant disciple. So it is likewise with the ear, nose, tongue, body, and mind. In this way, with a teacher and with attendant disciples, one constantly dwells alone in suffering. What is it to be without a teacher and without attendant disciples, and constantly dwell alone in happiness? Conditioned by the eye and forms, evil and unwholesome thoughts arise, accompanied by greed, hatred, and delusion; that bhikṣu does not practice them—this is called being without a teacher; he does not dwell relying on them—this is called being without attendant disciples. This is called being without a teacher and without attendant disciples, and constantly dwelling alone in happiness. If that bhikṣu is without a teacher and without attendant disciples, I say that he attains the merit of pure conduct. Why is that? A bhikṣu without a teacher and without attendant disciples establishes pure conduct here with me, and is able rightly to end suffering and reach the utter end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔236 · The Pure Alms-Food Dwelling〕（0057b03）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, in the early morning, put on his robe, took his bowl, and entered the city of Śrāvastī to beg for alms. When he had finished begging for alms, he returned to the monastery, put away his robe and bowl, washed his feet, took his sitting cloth, entered the forest, and sat in meditation for the day. Then Śāriputra emerged from meditation, went to where the World-Honored One was, bowed his head at the Buddha’s feet, withdrew, and sat to one side. Then the Buddha said to Śāriputra: “Where have you come from?” Śāriputra answered: “World-Honored One! I have come from sitting in meditation for the day in the forest.” The Buddha said to Śāriputra: “What kind of meditative dwelling did you just enter?” Śāriputra said to the Buddha: “World-Honored One! Just now in the forest I entered the meditative dwelling of the samādhi of emptiness.”
The Buddha said to Śāriputra: “Good, good, Śāriputra! You have now entered the dwelling in meditation of the elders, and sat in meditation. If bhikṣus wish to enter the meditation of the elders, they should train in this way: whether when entering the city, when going for alms, or when leaving the city, they should reflect thus: now, when my eye sees forms, have desire, affection, fondness, or defiled attachment arisen? Śāriputra! When a bhikṣu observes in this way, if eye-consciousness has fondness and defiled attachment toward forms, that bhikṣu, in order to cut off what is evil and unwholesome, should diligently rouse the will and skilful means, and be able to train binding mindfulness. Suppose a man’s head and clothes are on fire; in order to put it out entirely, he should rouse heightened effort and diligently have others put out the fire. So too that bhikṣu should rouse heightened diligence, will, and skilful means, and train binding mindfulness. If, when the bhikṣu observes—whether on the road, while going for alms in the village, or leaving the village—in between, eye-consciousness has no fondness or defiled attachment toward forms, that bhikṣu wishes, with this wholesome root of joy and happiness, to be diligent day and night and cultivate binding mindfulness; this is called the bhikṣu begging for alms purely while walking, standing, sitting, and lying down, and therefore this discourse is called the Pure Alms-Food Dwelling.” When the Buddha had spoken this discourse, the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly.
〔237 · Final nirvāṇa in this very life〕（0057b28）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. Then there was a householder named Ugra, who 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! Why is it that one bhikṣu is able to attain final nirvāṇa in this very life? Why is it that some bhikṣus do not attain final nirvāṇa in this very life?” The Buddha said to the householder: “If a bhikṣu’s eye-consciousness has fondness and defiled attachment toward forms, then because of fondness and defiled attachment he constantly relies on consciousness; because he is bound by that, because he has that clinging, he does not attain final nirvāṇa in this very life. So it is likewise with the ear-, nose-, tongue-, body-, and mind-consciousness toward mental objects. If a bhikṣu’s eye-consciousness has no delight or defiled attachment toward forms—one without delight or defiled attachment does not rely on consciousness; because he does not touch, is not attached, and does not cling, such bhikṣus can attain final nirvāṇa in this very life. So it is likewise with the ear-, nose-, tongue-, body-, and mind-consciousness toward mental objects. Therefore, householder! some bhikṣus can attain final nirvāṇa in this very life, and some bhikṣus cannot attain final nirvāṇa in this very life.” As with the discourse asked by the householder, so the discourse asked by Ānanda and the discourse the Buddha himself spoke for the bhikṣus are also taught as above.
〔238 · By what cause, by what condition〕（0057c14）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. Then a certain bhikṣu 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! With what as cause, with what as condition, does eye-consciousness arise? With what as cause, with what as condition, do ear-, nose-, tongue-, body-, and mind-consciousness arise?” The Buddha said to the bhikṣu: “With the eye and forms as cause and condition, eye-consciousness arises. Why is that? Whatever eye-consciousness arises, all of it is because the eye and forms are its cause and condition. With the ear and sounds as cause and condition, the nose and odours as cause and condition, the tongue and tastes as cause and condition, the body and tangibles as cause and condition, the mind and mental objects as cause and condition, mind-consciousness arises. Why is that? Whatever mind-consciousness there is, all of it arises with the mind and mental objects as cause and condition. Bhikṣu! This is called eye-consciousness arising from cause and condition, and so on up to mind-consciousness arising from cause and condition.” Then that bhikṣu, having heard what the Buddha said, rejoiced and rejoiced in it with appreciation, paid homage, and departed.
〔239 · Things bound by the bonds〕（0057c24）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “I will now teach the things bound by the bonds, and the bonds. What are the things bound by the bonds? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects—these are called the things bound by the bonds. What are the bonds? It is desire and craving; this is called the bonds.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔240 · Things clung to and the clinging〕（0058a01）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “I will now teach the things clung to, and the clinging. What are the things clung to? The eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects—these are called the things clung to. What is the clinging? It is desire and craving; this is called the clinging.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔241 · A copper skewer heated by fire〕（0058a07）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “The foolish, unlearned ordinary person—bhikṣus!—would rather burn his eyes with a copper skewer heated by fire, making them blaze and burn, than with eye-consciousness grasp at the signs of forms and grasp at their secondary features. Why is that? Because by grasping at the signs of forms and grasping at their secondary features one falls into the evil destinies, like a sinking iron ball. The foolish, unlearned ordinary person would rather pierce his ears with a heated iron awl than with ear-consciousness grasp at the signs of sounds and grasp at the secondary features of sounds. Why is that? One who with ear-consciousness grasps at the signs of sounds and grasps at the secondary features of sounds, when the body breaks up and life ends, falls into the evil destinies, like a sinking iron ball. The foolish, unlearned ordinary person would rather cut off his nose with a sharp knife than with nose-consciousness grasp at the signs of odours and grasp at the secondary features of odours. Why is that? Because of grasping at the signs of odours and grasping at the secondary features of odours, when the body breaks up and life ends, one falls into the evil destinies, like a sinking iron ball. The foolish, unlearned ordinary person would rather cut off his tongue with a sharp knife than with tongue-consciousness grasp at the signs of tastes and grasp at the secondary features of tastes. Why is that? Because of grasping at the signs of tastes and the secondary features of tastes, when the body breaks up and life ends, one falls into the evil destinies, like a sinking iron ball. The foolish, unlearned ordinary person would rather stab his body with a sharp spear of hard iron than with body-consciousness grasp at the signs of tangibles and the secondary features of tangibles. Why is that? Because of grasping at the signs of tangibles and the secondary features of tangibles, when the body breaks up and life ends, one falls into the evil destinies, like a sinking iron ball.
“Bhikṣus! Sleep is the life of the foolish, the livelihood of the deluded, without benefit, without merit; yet bhikṣus would rather sleep than give rise to thoughts toward those forms; if thoughts arise, they surely give rise to entanglements and disputes, which can make many people produce what is not of benefit, and cannot benefit gods and humans or bring them happiness. That learned noble disciple trains in this way: I would now rather pierce my eyes with a blazing iron spear than with eye-consciousness grasp at the signs of forms and fall into the three evil destinies, undergoing suffering through the long night. From today on I should reflect rightly: I contemplate the eye as impermanent, conditioned, a thing arisen from the mind as condition; forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant—those too are impermanent, conditioned, things arisen from the mind as condition. With regard to the sense bases of the ear, nose, tongue, and body, one should train in this way: I would rather pierce my body with an iron spear than with body-consciousness grasp at the signs of tangibles and the secondary features of tangibles, and fall into the three evil destinies. From today on I should reflect rightly: I contemplate the body as impermanent, conditioned, a thing arisen from the mind as condition; tangibles, body-consciousness, body-contact, and the feeling arisen with body-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant—those too are impermanent, conditioned, things arisen from the mind as condition. The learned noble disciple trains in this way: sleep is the life of the foolish, the livelihood of the deluded, without fruit, without benefit, without merit; I should not sleep, nor give rise to thoughts; one who gives rise to thoughts gives rise to entanglements and disputes, so that many people obtain what is not of benefit rather than benefit, and do not attain happiness. The learned noble disciple who observes in this way grows weary of the eye; of forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant—of these too he grows weary; because he is weary, he takes no delight; because he takes no delight, he is liberated; and there is the knowledge and vision of liberation: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔242 · If one does not know the eye〕（0058b21）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “If one does not know the eye, does not cognize it, does not cut it off, and is not free from desire for it, one is not able to rightly end suffering; if one knows the eye, cognizes it, cuts it off, and is free from desire for it, one is able to rightly end suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As with the four discourses spoken of the eye, so on up to those spoken of the mind, twenty-four discourses in all, all as taught above.
〔243 · One who relishes the eye〕（0058b27）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “If bhikṣus give rise to greedy relish for the eye, know that these ascetics and brahmins are not free, cannot escape from Māra’s hand, are bound by Māra’s bondage, and enter into Māra’s snare. So it is likewise with the ear, nose, tongue, body, and mind. If ascetics and brahmins do not greedily relish the eye, know that these ascetics and brahmins do not follow Māra, have escaped from Māra’s hand, and do not enter into Māra’s snare.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of relish, so it is likewise taught of rejoicing, praising, defiled attachment, firm abiding, delight, and aversion and envy. As with the seven discourses on the internal sense bases, so the seven discourses on the external sense bases are likewise taught.
〔244 · There are six of Māra’s hooks〕（0058c09）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond. At that time the World-Honored One said to the bhikṣus: “There are six of Māra’s hooks. What are the six? The eye greedily relishes and is attached to forms: this is Māra’s hook; the ear greedily relishes and is attached to sounds: this is Māra’s hook; the nose greedily relishes and is attached to odours: this is Māra’s hook; the tongue greedily relishes and is attached to tastes: this is Māra’s hook; the body greedily relishes and is attached to tangibles: this is Māra’s hook; the mind greedily relishes and is attached to mental objects: this is Māra’s hook. If ascetics and brahmins greedily relish forms with the eye and are attached to them, know that these ascetics and brahmins have been caught by Māra’s hook in the throat, and are not free before Māra.” The defiled side taught and the pure side taught are both taught at length as above.
〔245 · The Discourse on the Four Kinds of Dharma〕（0058c17）Thus have I heard. At one time the Buddha was staying in the Kuru country, at the village of the tamed mottled cattle. At that time the World-Honored One said to the bhikṣus: “I will now teach you the Dharma, good in the beginning, good in the middle, good in the end, good in meaning, good in flavour, unique, complete, pure, the clear and white pure conduct—namely, the Discourse on the Four Kinds of Dharma. Listen closely and reflect well; I will teach it for you. What is the Discourse on the Four Kinds of Dharma? There are forms cognized by the eye that are lovely, pleasing to the mind, delightful, and to be attached to; a bhikṣu, having seen them, rejoices in them, praises them, delights in and is attached to them, and firmly abides in them; there are forms cognized by the eye that are not lovely, not pleasing to the mind, not delightful to be attached to, painful and loathsome; a bhikṣu, having seen them, feels hatred and contempt. Such a bhikṣu is not free before Māra, and so on up to, is not liberated from Māra’s snare. So it is likewise with the ear, nose, tongue, body, and mind. There are forms cognized by the eye that are lovely, pleasing to the mind, delightful, and to be attached to; a bhikṣu, having seen them, knows they are pleasing yet does not praise them, does not delight in and become attached to them, and does not hold them as firm; there are forms cognized by the eye that are not lovely, not pleasing to the mind, not delightful, not to be attached to; a bhikṣu, having seen them, feels no hatred or contempt. Such a bhikṣu does not follow Māra, is free, and so on up to, is liberated from Māra’s snare. So it is likewise with the ear, nose, tongue, body, and mind. This is called the bhikṣu’s Discourse on the Four Kinds of Dharma.”
〔246 · Have you seen my oxen〕（0059a03）Thus have I heard. At one time the Buddha was staying at Rājagṛha, on Vulture Peak. At that time the World-Honored One, in the early morning, put on his robe, took his bowl, and entered the city of Rājagṛha to beg for alms. Then the heavenly Māra Pāpīyas thought: “The ascetic Gautama, in the early morning, has put on his robe, taken his bowl, and entered the city of Rājagṛha to beg for alms; I should now go and disturb his mind set on the path.” Then Māra Pāpīyas transformed himself into the appearance of a cart-driver, holding a staff and looking for his oxen, wearing tattered clothes, his hair dishevelled, his hands and feet cracked, holding an ox-goad in his hand, and came before the World-Honored One and asked: “Gautama! Have you seen my oxen?” The World-Honored One thought: “This is the evil Māra, who wants to come and disturb me.” He said to Māra: “Evil Māra! What oxen are there? What do you want oxen for?” Māra thought: “The ascetic Gautama knows that I am Māra.” He said to the Buddha: “Gautama! The sense base of eye-contact is what I ride; the sense bases of ear-, nose-, tongue-, body-, and mind-contact are what I ride.” He asked further: “Gautama! Where do you wish to go?” The Buddha said to the evil Māra: “You have the sense base of eye-contact, and the sense bases of ear-, nose-, tongue-, body-, and mind-contact. Where there is no sense base of eye-contact, no sense bases of ear-, nose-, tongue-, body-, or mind-contact, where you cannot reach—there I go.” Then the heavenly Māra Pāpīyas spoke in verse:
“If there is always a self, then all of it is what is mine;
all of it wholly belongs to me—Gautama, where can you still go?”
Then the World-Honored One answered in verse:
“If one says there is a self, the self he speaks of does not stand;
therefore know, Pāpīyas, that you have yourself fallen into defeat.”
Māra spoke again in verse:
“If you say you know the way, going safely toward nirvāṇa,
then go on alone by yourself—why trouble to teach others?”
The World-Honored One answered again in verse:
“If there are those who leave Māra and come to ask the way to cross to the other shore,
for them it is proclaimed equally, true and forever without remainder;
cultivating heedfulness at all times, they leave Māra’s mastery forever.”
Māra spoke again in verse:
“There is a stone like a lump of flesh; a hungry crow flies up wishing to eat it,
thinking it something soft and sweet, wanting to fill its hungry emptiness;
in the end it does not get its taste, breaks its beak, and flies off into the sky.
I am now like that crow, and Gautama is like that stone;
finding no way in, leaving in shame, like the crow flying off across the sky;
with sorrow in the heart, vanishing right there, seen no more.”
〔247 · The eye keeps close to forms〕（0059b08）Thus have I heard. At one time the Buddha was staying at Rājagṛha, on Vulture Peak. At that time the World-Honored One said to the bhikṣus: “If ascetics and brahmins with the eye keep close to forms, they follow Māra, are under Māra’s mastery, and so on up to, are not liberated from Māra’s snare. So it is likewise with the ear, nose, tongue, body, and mind. If ascetics and brahmins with the eye do not keep close to forms, they do not follow Māra, are free, and so on up to, are liberated from Māra’s snare. So it is likewise with the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. As it is taught of keeping close, so it is taught of being bound and attached, so of relishing, so of the neighbouring village, and of fetters, upholding, being bound and attached, what is mine, seeking and desire, and thick, unrelinquished attachment—all of these too as taught above.
〔248 · Teaching that consciousness is not self〕（0059b17）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra, in the Cock Grove. At that time the venerable Ānanda went to where the venerable Great Cunda was; having greeted one another, he sat to one side. Then the venerable Ānanda said to the venerable Cunda: “I wish to ask something; would you have the leisure to answer me?” The venerable Cunda said to the venerable Ānanda: “Ask as you will; what I know I will answer.” The venerable Ānanda asked the venerable Cunda: “Just as the World-Honored One—the Tathāgata, the Worthy One, the Perfectly Awakened One—with what he knows and sees, teaches that form made of the four great elements, designated and made manifest—that this form of the four great elements is not self—does the Tathāgata, the Worthy One, the Perfectly Awakened One, with what he knows and sees, also teach that consciousness is not self?” The venerable Cunda said to the venerable Ānanda: “You, kind sir, are the most learned; I came from afar to the venerable one precisely to ask about this Dharma; today, venerable one, I only wish that you would explain this meaning for me.”
The venerable Ānanda said to Cunda: “I will now ask the venerable one; answer according to your understanding. Venerable Cunda! Is there the eye, are there forms, is there eye-consciousness?” He answered: “There are.” The venerable Ānanda asked further: “Is it conditioned by the eye and forms that eye-consciousness arises?” He answered: “It is so.” The venerable Ānanda asked further: “If the eye and forms give rise to eye-consciousness, is that cause, that condition, permanent or impermanent?” He answered: “Impermanent.” The venerable Ānanda asked further: “That cause and that condition give rise to eye-consciousness; when that cause and that condition are impermanent and change, can that consciousness still abide?” He answered: “No, venerable Ānanda!” The venerable Ānanda asked further: “What do you think? That thing, whether arising or ceasing, can be known; would the learned noble disciple, with regard to it, see it as self, as other than self, as within one another?” He answered: “No, venerable Ānanda!”
“The ear, nose, tongue, body, and mind and mental objects—what do you think? Is there the mind, are there mental objects, is there mind-consciousness?” He answered: “There are, venerable Ānanda!” He asked further: “Is it conditioned by the mind and mental objects that mind-consciousness arises?” He answered: “It is so, venerable Ānanda!” He asked further: “If the mind, conditioned by mental objects, gives rise to mind-consciousness, is that cause, that condition, permanent or impermanent?” He answered: “Impermanent, venerable Ānanda!” He asked further: “If the cause, if the condition, gives rise to mind-consciousness, when that cause and that condition are impermanent and change, can mind-consciousness still abide?” He answered: “No, venerable Ānanda!” He asked further: “What do you think? That thing, whether arising or ceasing, can be known; would the learned noble disciple, with regard to it, see it as self, as other than self, as within one another?” He answered: “No, venerable Ānanda!”
The venerable Ānanda said to Cunda: “Therefore, venerable one! The Tathāgata, the Worthy One, the Perfectly Awakened One, with what he knows and sees, teaches that consciousness too is impermanent. Suppose a man takes an axe and goes into the mountains, and sees a plantain tree; thinking it fit to use as timber, he cuts off its roots, cuts off its leaves, chops off its branches, and peels off its bark, seeking its firm core within; peeling to the very end, there is nowhere any firm core. In the same way the learned noble disciple rightly contemplates eye-consciousness, and ear-, nose-, tongue-, body-, and mind-consciousness; when he rightly contemplates them, there is nothing at all to take hold of; because there is nothing to take hold of, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When these two venerables spoke this Dharma, they rejoiced in each other, and each returned to his dwelling.
〔249 · The six sense bases of contact exhausted〕（0059c27）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 went to where the venerable Śāriputra was, and said to the venerable Śāriputra: “I wish to ask something; would you have the leisure to explain it for me?” Śāriputra said: “Ask as you will; what I know I will answer.” The venerable Ānanda asked the venerable Śāriputra: “When the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, is there still something remaining?” The venerable Śāriputra said to Ānanda: “Do not ask such a question: when the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, is there still something remaining?” Ānanda asked the venerable Śāriputra further: “When the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, is there nothing remaining?” The venerable Śāriputra answered Ānanda: “Nor should you ask such a question: when the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, is there nothing remaining?” Ānanda asked the venerable Śāriputra further: “When the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, is there both something remaining and nothing remaining, neither something remaining nor nothing remaining?” The venerable Śāriputra answered Ānanda: “This too should not be asked in this way: when the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, is there both something remaining and nothing remaining, neither something remaining nor nothing remaining?”
The venerable Ānanda asked Śāriputra further: “As the venerable one says: when the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, to say there is, is not fitting; to say there is not, is not fitting; to say there both is and is not, is not fitting; to say there neither is nor is not, is not fitting. What is the meaning of these words?” The venerable Śāriputra said to the venerable Ānanda: “When the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, is there something remaining? This is empty talk. Is there nothing remaining? This is empty talk. Is there something remaining and nothing remaining? This is empty talk. Is there neither something remaining nor nothing remaining? This is empty talk. If one says that when the six sense bases of contact are exhausted, free from desire, ceased, stilled, and vanished, one is free of all falsity and attains final nirvāṇa—this is what the Buddha teaches.” Then the two venerables rejoiced in each other, and each returned to his own place.
〔250 · Does the eye bind forms〕（0060a22）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were staying together on Vulture Peak. The venerable Mahākauṣṭhila, in the evening, emerged from meditation and went to where the venerable Śāriputra was; having greeted each other, he withdrew, sat to one side, and said to Śāriputra: “I wish to ask something; would you have the leisure to answer me?” The venerable Śāriputra said to Mahākauṣṭhila: “Ask as you will; what I know I will answer.” The venerable Mahākauṣṭhila asked the venerable Śāriputra: “How is it, venerable Śāriputra—does the eye bind forms, or do forms bind the eye? The ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects—does the mind bind mental objects, or do mental objects bind the mind?”
The venerable Śāriputra answered the venerable Mahākauṣṭhila: “The eye does not bind forms, nor do forms bind the eye, and so on up to, the mind does not bind mental objects, nor do mental objects bind the mind. Venerable Mahākauṣṭhila! Between them, if there is desire and craving, that is the bond. Venerable Mahākauṣṭhila! Suppose there are two oxen, one black and one white, bound together by one yoke and harness, and someone asks: does the black ox bind the white ox, or does the white ox bind the black ox? Is such a question fitting?” He answered: “No, venerable Śāriputra! Neither does the black ox bind the white ox, nor does the white ox bind the black ox; rather, in between, whether the yoke or the harness that binds the oxen, that is their bond.”
“Just so, venerable Mahākauṣṭhila! The eye does not bind forms, nor do forms bind the eye, and so on up to, the mind does not bind mental objects, nor do mental objects bind the mind; the desire and craving in between is the bond. Venerable Mahākauṣṭhila! If the eye bound forms, or forms bound the eye, and so on up to, if the mind bound mental objects, or mental objects bound the mind, the World-Honored One would not teach people to establish pure conduct and attain the end of suffering; because the eye does not bind forms, nor do forms bind the eye, and so on up to, the mind does not bind mental objects, nor do mental objects bind the mind, therefore the World-Honored One teaches people to establish pure conduct and attain the end of suffering. Venerable Mahākauṣṭhila! When the World-Honored One sees forms with the eye, whether fine or ugly, desire and craving do not arise; when other beings see forms with the eye, whether fine or ugly, desire and craving arise. Therefore the World-Honored One instructs that one should cut off desire and craving, and then the mind is liberated; and so on up to the mind and mental objects, it is likewise.” Then the two venerables rejoiced in each other, and each returned to his own place.
〔251 · What is ignorance〕（0060b22）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śāriputra and the venerable Mahākauṣṭhila were staying together in the mountains of Vulture Peak. The venerable Mahākauṣṭhila, in the evening, emerged from meditation and went to where the venerable Śāriputra was; having greeted each other, he withdrew, sat to one side, and said to the venerable Śāriputra: “I wish to ask something; would you have the leisure to answer me?” Śāriputra said: “Ask as you will; what I know I will answer.” The venerable Mahākauṣṭhila asked the venerable Śāriputra: “What is called ignorance—how is it called ignorance?” The venerable Śāriputra said: “What is called not knowing—not knowing is ignorance. What is not knowing? Not to know as it really is that the eye is impermanent—this is called not knowing; not to know as it really is that the eye is a thing that arises and ceases—this is called not knowing. So it is likewise with the ear, nose, tongue, body, and mind. Just so, venerable Mahākauṣṭhila! Toward these six sense bases of contact, not to know as it really is, not to see, to have no unbroken comprehension, foolishness and darkness, ignorance, the great darkness—this is called ignorance.”
The venerable Mahākauṣṭhila asked the venerable Śāriputra further: “What is called knowledge—how is it called knowledge?” Śāriputra said: “What is called knowing—knowing is knowledge. What is it that is known? That the eye is impermanent—one knows as it really is the impermanence of the eye; that the eye is a thing that arises and ceases—one knows as it really is that the eye is a thing that arises and ceases. So it is likewise with the ear, nose, tongue, body, and mind. Venerable Mahākauṣṭhila! Toward these six sense bases of contact, to know as it really is, to see, clarity, awakening, realization, wisdom, unbroken comprehension—this is called knowledge.” Then the two venerables, each having heard what the other said, rejoiced in each other, and each returned to his dwelling.
〔252 · A venomous snake〕（0060c14）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time there was a bhikṣu named Upasena, staying at the Kaliṅga walking-place below Snake-Head Rock, among the tombs in the Cold Forest of Rājagṛha. Then the venerable Upasena was sitting alone in meditation within the cave. Then a venomous snake, about a foot long, fell from a crack in the rock above onto Upasena’s body. Upasena called to Śāriputra: “Tell the bhikṣus: a venomous snake has fallen on my body, my body has been poisoned; come quickly, hold up my body, carry me outside; do not let my body break up inside, like a heap of chaff.” Then the venerable Śāriputra was nearby, staying under a tree; hearing Upasena’s words, he went to where Upasena was, and said to Upasena: “Looking now at your complexion and countenance, your faculties are no different from usual, yet you say you have been poisoned and that your body is to be carried out lest it scatter and break up like a heap of chaff—what is this, after all?”
Upasena said to Śāriputra: “If someone says: my eye is self, is mine; the ear, nose, tongue, body, and mind—the ear, nose, tongue, body, and mind are self, are mine; forms, sounds, odours, tastes, tangibles, mental objects—forms, sounds, odours, tastes, tangibles, mental objects are self, are mine; the earth element—the earth element is self, is mine; the water, fire, wind, space, and consciousness elements—the water, fire, wind, space, and consciousness elements are self, are mine; the aggregate of form—the aggregate of form is self, is mine; the aggregates of feeling, perception, formations, and consciousness—the aggregates of feeling, perception, formations, and consciousness are self, are mine—such a person’s complexion and faculties ought to change. I now am not so: the eye is not self, not mine, and so on up to, the aggregate of consciousness is not self, not mine; therefore my complexion and faculties do not change.” Śāriputra said: “It is so, Upasena! If through the long night you have been far from I, mine, and the fetter of conceit that binds and attaches, and have cut off its root, like a palmyra tree cut off at the crown, never to arise again in the future—how could your complexion and faculties change?” Then Śāriputra held up Upasena’s body all around and carried it out of the cave; the poison in Upasena’s body made the body break up, like a heap of chaff. Then Śāriputra spoke in verse:
“Long having planted all pure conduct, having well cultivated the eightfold noble path,
gladly he relinquishes his life, as one throws away a bowl full of poison.
Long having planted all pure conduct, having well cultivated the eightfold noble path,
gladly he relinquishes his life, as when a person’s grave illness is healed.
Long having planted all pure conduct, having well cultivated the eightfold noble path,
as one coming out of a house on fire, at death he has no sorrow or regret.
Long having planted all pure conduct, having well cultivated the eightfold noble path,
with wisdom he contemplates the world as like filthy grass and trees,
seeking nothing else further, and nothing else continues further.”
Then the venerable Śāriputra, having made offerings to the remains of Upasena, 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! The venerable Upasena had a small venomous snake, the size of a skewer for treating the eyes, fall on his body, and his body broke up, like a heap of chaff.” The Buddha said to Śāriputra: “If Upasena recited this verse, he would not be poisoned, and his body would not break up like a heap of chaff.” Śāriputra said to the Buddha: “World-Honored One! What verse is to be recited? What words and phrases?” Then the Buddha spoke a verse for Śāriputra:
“Always with a mind of loving-kindness, keeping in mind that firm Laizhaluo,
with loving thought for Yiluopanna and Shipofuduoluo,
for Qinpoluo and Shangma, with loving thought too for Jiajuzha,
and for that black Gautama, and for Nantu and Banantuo.
Compassion for those without feet, and for those with two feet;
for those with four feet and with many feet, compassion arises for them all;
compassion for all the nāgas, those that dwell in the water and on land;
loving thought for all beings, the measured and the measureless;
may all be at ease, and be born far from afflictions;
may all be worthy and good, and may none give rise to evil.
Always dwelling at Snake-Head Rock, all evils do not gather there;
the fierce, harmful, venomous snake can harm the lives of beings—
such words of truth were spoken by the unsurpassed great teacher;
I now recite and practise these true words of the great teacher,
and none of all the evil poisons can harm my body.
Greed, hatred, and delusion are the three poisons of the world;
the evil of these three poisons—one who has removed it forever is called the Buddha jewel;
the Dharma jewel destroys the many poisons, the Saṅgha jewel too destroys them without remainder;
it breaks the fierce and evil poison, and gathers in and protects good people;
the Buddha breaks all poisons—this snake venom of yours is now broken.”
Thereupon these words and phrases of the protective spell were spoken, namely:
“wu dan po li dan po li dan lu bo po dan lu nai di su nai di zhi ba di wen na yi san mo yi tan di ni luo zhi shi po luo ju bi wu li wu yu li” xi bo he
“Śāriputra! If the son of good family Upasena had at that time spoken this verse and spoken these phrases, the snake venom could not have struck his body, and his body would not have broken up like a heap of chaff.” Śāriputra said to the Buddha: “World-Honored One! Upasena never heard this verse, never heard these words and phrases of the protective spell; the World-Honored One speaks them today precisely for the sake of the age to come.” The venerable Śāriputra, having heard what the Buddha said, rejoiced, paid homage, and departed.
〔253 · Suffering and happiness made by oneself〕（0061b29）Thus have I heard. At one time the venerable Udāyin went to the Kośala country, wandering among the people, reached the village of Jupancha, and stayed in the mango grove of the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan. Then the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan had many young disciples, who went out gathering firewood and came to the mango grove; they saw the venerable Udāyin sitting under a tree, his countenance upright, his faculties tranquil, his mind and thought at ease and attentive, accomplished in the foremost taming. Having seen him, they went to where he was; having greeted him, they withdrew and sat to one side. Then Udāyin taught these young men the Dharma in various ways, encouraged and inspired them, and remained silent; those young men, having heard what the venerable Udāyin said, rejoiced and rejoiced in it with appreciation, rose from their seats, and departed.
Then those young men, carrying their bundled firewood, returned to the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan, set the bundles on the ground, went before the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan, and reported: “Our preceptress, you should know that in the mango grove there is an ascetic, Udāyin, of the Gautama clan, dwelling there, who is extremely good at teaching the Dharma.” The brāhmaṇa woman of the Viṣṇu-Kātyāyana clan said to those young men: “You may go and invite the ascetic Udāyin of the Gautama clan to take his meal here tomorrow.” Then those young disciples, having received the instruction of the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan, went to where the venerable Udāyin was and said to Udāyin: “Venerable one, you should know that our preceptor, the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan, invites the venerable Udāyin to take his meal tomorrow morning.” Then Udāyin silently accepted the invitation. Then those young men, knowing that Udāyin had accepted the invitation, returned to their preceptor, the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan, and reported: “Preceptress, we invited the venerable Udāyin with the preceptress’s words, and the venerable Udāyin silently accepted the invitation; the preceptress herself knows the time.”
Then the venerable Udāyin, when the night had passed, in the early morning put on his robe, took his bowl, and went to the dwelling of the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan. Then the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan, seeing the venerable Udāyin coming from afar, hastily spread out a seat and invited him to sit, prepared all kinds of food and drink, and served him with her own hands, rich, delicious, and abundant. When he had eaten, rinsed his mouth, and finished washing his bowl, he returned to his original seat. Then the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan, knowing that he had finished eating, put on fine leather shoes, covered her head with her robe, set up a separate high seat, and with a contemptuous air sat arrogantly, and said to Udāyin: “I wish to ask something; would you have the leisure to answer me?” Udāyin answered: “Sister! It is not the time now.” Having said this, he rose from his seat and departed. It was just so. The next day the disciples again went to the mango grove to gather firewood and hear the Dharma, came back and again reported to the preceptress, and the preceptress again sent them to invite him to a meal; as before, three times back and forth, and so on up to the request about the meaning of the Dharma, he answered each time: “It is not the time.” He did not teach the Dharma for her.
Those young disciples again reported to the preceptress: the ascetic Udāyin in the mango grove is extremely good at teaching the Dharma. The preceptress answered: “I too know that he is extremely good at teaching the Dharma; I have invited him again and again, set out food and asked about the Dharma, and he always says it is not the time and leaves without teaching the Dharma.” The disciples said to the preceptress: “You wear fine leather shoes, cover your head with your robe, and sit without respect—how could he teach? Why is that? That venerable Udāyin, because he reveres the Dharma, leaves without teaching the Dharma.” The preceptress answered: “If that is so, go and invite him for me again.” The disciples received the instruction and again invited him and made offerings as before. Then the preceptress, knowing that he had finished eating, took off her leather shoes, arranged her robe, moved to a low seat, and respectfully said: “I wish to ask something; would you have the leisure to answer me?” Udāyin answered: “You may ask now; I will teach it for you.”
She asked: “There are ascetics and brahmins who say that suffering and happiness are made by oneself; others say that suffering and happiness are made by another; others say that suffering and happiness are made by oneself and by another; others say that suffering and happiness are made neither by oneself nor by another. Venerable one! What do you say?” The venerable Udāyin answered: “Sister! The Arhat says that suffering and happiness arise dependently; he does not speak in this way.” The brāhmaṇa woman asked further: “What is the meaning of that?” Udāyin answered: “The Arhat says: from their causes and conditions, suffering and happiness arise.” Udāyin said further to the brāhmaṇa woman: “I will now ask you; answer me according to your mind. What do you think? Is there the eye?” She answered: “There is.” “Are there forms?” She answered: “There are.” “Is there eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant?” She answered: “It is so, venerable Udāyin!” Udāyin asked further: “Is there the ear, nose, tongue, body, and mind, and the feeling arisen with mind-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant?” She answered: “It is so, venerable Udāyin!” Udāyin said: “This is what the Arhat teaches: from their causes and conditions, suffering and happiness arise.” The brāhmaṇa woman said: “Venerable Udāyin! Does the Arhat teach in this way that suffering and happiness arise from their causes and conditions?” Udāyin answered: “It is so, brāhmaṇa woman!”
The brāhmaṇa woman asked further: “Ascetic! How does the Arhat teach the cessation of the suffering, happiness, and neither suffering nor happiness arisen from causes and conditions?” Udāyin answered: “I will now ask you; answer me according to your mind. Brāhmaṇa woman! If every eye, at every time, has ceased without remainder, would there still be the feeling arisen with eye-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant?” She answered: “There would not, ascetic!” “In the same way, if the ear, nose, tongue, body, and mind, at every time, have ceased, been exhausted forever without remainder, would there still be the feeling arisen with mind-contact as condition—the inner feeling, painful, pleasant, or neither painful nor pleasant?” She answered: “There would not, ascetic.” “Just so, brāhmaṇa woman! This is what the Arhat teaches: the cessation of the suffering, happiness, and neither suffering nor happiness arisen from causes and conditions.”
When the venerable Udāyin spoke this Dharma, the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan, far from dust and free of stain, attained the pure Dharma-eye. Then the brāhmaṇa woman of the Viṣṇu-Kātyāyana clan saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, crossed beyond doubt, entered the Buddha’s teaching without depending on another, and in the Dharma attained fearlessness. She rose from her seat, arranged her robe, respectfully joined her palms, and said to the venerable Udāyin: “Today I have gone beyond and entered into certainty; from today on I take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṅgha; from today on, for as long as my life lasts, I take refuge in the Three Jewels.” Then Udāyin, having taught the Dharma for the brāhmaṇa woman, having shown, instructed, illumined, and gladdened her, rose from his seat and departed.
〔254 · Skilled at playing the lute〕（0062b22）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Śroṇa Koṭīkarṇa was staying on Vulture Peak, constantly and diligently cultivating the factors of awakening. Then the venerable Śroṇa Koṭīkarṇa, sitting alone in quiet meditative reflection, gave rise to this thought: “Among the World-Honored One’s diligent śrāvaka disciples, I too am counted; yet today I have not yet exhausted the outflows. I am a son of a renowned clan, with abundant wealth; I would now do better to go back, enjoy the five sense pleasures, and give widely and make merit.” Then the World-Honored One, knowing what Śroṇa Koṭīkarṇa thought in his mind, said to a certain bhikṣu: you go now to where Śroṇa Koṭīkarṇa is, and tell him: “The World-Honored One calls you.” That bhikṣu, having received the Buddha’s instruction, went to where Śroṇa Koṭīkarṇa was and said to him: “The World-Honored One calls you.” Śroṇa Koṭīkarṇa, hearing that bhikṣu speak the teacher’s command, went to where the World-Honored One was, bowed his head at the Buddha’s feet, withdrew, and stood to one side.
Then the World-Honored One said to Śroṇa Koṭīkarṇa: did you truly, sitting alone in quiet meditative reflection, give rise to this thought: “Among the śrāvakas who diligently train under the World-Honored One, I too am counted, yet now I have not yet attained the liberation of the exhaustion of the outflows. I am a son of a renowned clan, and also have much wealth; I would do better to return to lay life, enjoy the pleasures of the five sense pleasures, and give widely and make merit”? Then Śroṇa Koṭīkarṇa thought: “The World-Honored One already knows my mind.” Frightened, his hair standing on end, he said to the Buddha: “It is truly so, World-Honored One!” The Buddha said to Śroṇa Koṭīkarṇa: “I will now ask you; answer me according to your mind. Śroṇa Koṭīkarṇa, when you were a layman, were you skilled at playing the lute?” He answered: “Yes, World-Honored One!” He asked further: “What do you think? When you played the lute, if you tuned the strings too tight, could it produce a subtle, harmonious, and refined sound?” He answered: “No, World-Honored One!” He asked further: “How is it? If you tuned the strings too slack, could it produce a subtle, harmonious, and refined sound?” He answered: “No, World-Honored One!” He asked further: “How is it? If you tuned the strings well, neither slack nor tight, could it then produce a beautiful, harmonious, and refined sound?” He answered: “Yes, World-Honored One!” The Buddha said to Śroṇa Koṭīkarṇa: “Energy too intense increases restlessness and regret; energy too slack makes one lazy. Therefore you should cultivate evenly and hold it in, not cling, not be heedless, not grasp at signs.” Then the venerable Śroṇa Koṭīkarṇa, having heard what the Buddha said, rejoiced and rejoiced in it with appreciation, paid homage, and departed.
Then the venerable Śroṇa Koṭīkarṇa constantly kept in mind the simile of playing the lute spoken by the World-Honored One, and sat alone in quiet meditative reflection. As said above, and so on up to, the outflows were exhausted, his mind was liberated, and he became an arhat. Then the venerable Śroṇa Koṭīkarṇa, having attained arhatship, experiencing within the joy of liberation, gave rise to this thought: “I should now go and pay my respects to the World-Honored One.” Then the venerable Śroṇa Koṭīkarṇa 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! One who has attained arhatship in the World-Honored One’s Dharma has exhausted the outflows, has done what was to be done, has laid down the heavy burden, has attained his own benefit, has exhausted the bonds of existence, and his mind is liberated by right knowledge; at that very time, he is liberated in six respects. What six? Liberation through freedom from desire, liberation through freedom from ill will, liberation through seclusion, liberation through the exhaustion of craving, liberation from all clinging, liberation through unforgetting mindfulness.
“World-Honored One! If someone, on the basis of a little faith, speaks of liberation through freedom from desire, this is not fitting; the exhaustion of greed, hatred, and delusion—this is called true liberation through freedom from desire. If again someone, on the basis of a little keeping of precepts, says, I have attained liberation through freedom from ill will, this too is not fitting; the exhaustion of greed, hatred, and delusion—this is called true liberation through freedom from ill will. If again someone, on the basis of cultivating seclusion from gain and offerings, speaks of liberation through seclusion, this too is not fitting; the exhaustion of greed, hatred, and delusion—this is true liberation through seclusion. The exhaustion of greed, hatred, and delusion is also called freedom from craving, also called freedom from clinging, also called liberation free from lapses of mindfulness. Just so, World-Honored One! If bhikṣus have not yet attained arhatship and not yet exhausted the outflows, they are not liberated in these six respects.
“If again a bhikṣu is at the stage of training, has not yet attained the higher security, and dwells with a mind cultivating and tending toward nirvāṇa, at that time he is accomplished in the training in precepts, accomplished in the faculties of one in training; afterward he will attain the exhaustion of the outflows, the liberation of mind without outflows, and so on up to, he knows of himself that he will undergo no further existence; at that very time, he attains the precepts of one beyond training, attains the faculties of one beyond training. Suppose an infant, foolish and small, lies on its back; at that time it is accomplished in the faculties of a child; later it gradually grows, its faculties are accomplished, and at that very time it is accomplished in the faculties of an adult. So too is one at the stage of training: not yet attaining the higher security, and so on up to, being accomplished in the precepts of one beyond training and the faculties of one beyond training. Though the eye constantly cognizes forms, it can never hinder the liberation of mind and the liberation by wisdom, because the mind abides firmly; within, he cultivates measureless good liberation, contemplating arising and ceasing, and so on up to, impermanence. The ear cognizing sounds, the nose cognizing odours, the tongue cognizing tastes, the body cognizing tangibles, the mind cognizing mental objects—none can hinder the liberation of mind and the liberation by wisdom, because the mind abides firmly; within, he cultivates measureless good liberation, contemplating arising and ceasing. Suppose a village is near a great rocky mountain, not cracked, not broken, not hollowed through, wholly thick and dense; even if winds blow from the four directions, they cannot shake it, nor can they pass through it. So too is the one beyond training: though the eye constantly cognizes forms, and so on up to, the mind constantly cognizes mental objects, none can hinder the liberation of mind and the liberation by wisdom, because the mind abides firmly; within, he cultivates measureless good liberation, contemplating arising and ceasing.” Then Śroṇa Koṭīkarṇa restated it in verse:
“Free from desire, the mind is liberated; liberation free of hatred is likewise so;
in seclusion the mind is liberated, craving forever without remainder.
From all clinging the mind is liberated, and in the mind right mindfulness is not lost;
clearly understanding the arising of the sense bases, within them the mind is liberated.
That bhikṣu whose mind is liberated, his mind has come to rest;
all that was to be done has been done, and he no longer does what is to be done.
Like a great rocky mountain, which the winds of the four directions cannot shake,
forms, sounds, odours, tastes, tangibles, and mental objects, the pleasant and the unpleasant—
the six sense bases constantly face him, yet none can shake his mind;
the mind constantly abides, firm, closely contemplating the arising and ceasing of all dharmas.”
When the venerable Śroṇa Koṭīkarṇa spoke this Dharma, the teacher was glad at heart; the many learned practitioners of pure conduct, having heard what the venerable Śroṇa Koṭīkarṇa said, all greatly rejoiced. Then the venerable Śroṇa Koṭīkarṇa, having heard the Buddha teach the Dharma, rejoiced and rejoiced in it with appreciation, paid homage, and departed.
Then the World-Honored One, knowing that Śroṇa Koṭīkarṇa had not long departed, said to the bhikṣus: “One whose mind is well liberated should declare in this way, as Śroṇa Koṭīkarṇa declared by wisdom: neither exalting himself nor belittling others, rightly speaking the meaning of it; not like those of overestimating conceit, who do not grasp its meaning yet praise themselves as having attained superhuman states, and bring loss upon themselves.”
〔255 · Guarding the doors〕（0063b19）Thus have I heard. At one time the venerable Mahākātyāyana was staying in the Avanti country, on the bank of the Shimotuo River, in the forest cave of the Monkey Cell. There was a brāhmaṇa Luxizhe who respectfully served him, as one serves an arhat. Then the venerable Mahākātyāyana, in the early morning, put on his robe, took his bowl, entered the village of the Monkey Cell, and begged for alms in order; having returned from begging, he put away his robe and bowl, washed his feet, and entered the cave to sit in meditation. Then the brāhmaṇa Luxizhe had many young disciples, who went out gathering firewood and came beside the venerable Mahākātyāyana’s cave, and played and joked together, saying: “Here lives a shaven-headed ascetic, a man of darkness, not a man excellent in the world, yet the brāhmaṇa Luxizhe honours him and makes offerings to him, as one would to an arhat.” Then the venerable Mahākātyāyana said to those young men: “Young men! Young men! Do not make noise.” Those young men finished their words and said they dared not make noise again; yet so it went a second and a third time, and their talk still did not stop. Thereupon the venerable Mahākātyāyana came out of the door and said to those young men: “Young men! Young men! Do not talk. I will now teach the Dharma for you; just listen.” The young men said: “Very well; we only wish you to teach the Dharma; we will listen and receive it.” Then the venerable Mahākātyāyana spoke in verse:
“The brahmins of ancient times cultivated excellent and sublime precepts,
were able to give rise to knowledge of past lives, and delighted in the meditation of truth;
constantly they abode in loving-kindness and compassion, closing the sense doors,
taming the faults of the mouth—so was the practice of ancient times.
Having abandoned the original true practice, they keep what is false;
guarding their clan they are heedless, following the senses in pursuit of the six objects;
they starve themselves and dwell among the tombs, bathe three times a day, recite the three scriptures,
yet do not guard the sense doors—just like gaining treasure in a dream.
Braiding their hair, wearing hides, refraining from theft, smearing their bodies with ash,
covering their forms with coarse cloth, holding a staff and carrying a water-jar,
feigning the appearance of brahmins in order to seek gain and offerings.
Well guarding oneself, clear and far from dust and stain,
not harming beings—this is the brahmin who has the path.”
Then those young brahmins were angry and displeased, and said to the venerable Mahākātyāyana: “You slander our scriptures, destroy what is said in them, and revile the brahmins.” Carrying their bundles of firewood, they returned to the brāhmaṇa Luxizhe and said to the brāhmaṇa Luxizhe: “Preceptor, do you know? That Mahākātyāyana slanders the scriptures, disparages what is said, and reviles the brahmins.” The brāhmaṇa Luxizhe said to those young men: “Young men! Do not say such things. Why is that? Mahākātyāyana has always valued virtue in precepts; he would not slander the scriptures, disparage what is said, or revile the brahmins.” The young men said: “If the preceptor does not believe our words, he may go and see for himself.” Then the brāhmaṇa Luxizhe, not believing the young men’s words, went to where Mahākātyāyana was; having greeted and comforted each other, he withdrew, sat to one side, and said to Mahākātyāyana: “Did my young disciples come here?” He answered: “They came here.” “Did you speak with them at all?” He answered: “I spoke with them.” The brāhmaṇa Luxizhe said: “What you said with those young men—you may now tell it all to me once.” Mahākātyāyana then told it to him at length. Then the brāhmaṇa Luxizhe too grew angry and displeased at heart, and said to Mahākātyāyana: “At first I did not believe the young men’s words; now Mahākātyāyana truly slanders the scriptures, speaks disparagingly, and reviles the brahmins.” Having said this, he remained silent for a little while.
After a while, he said to Mahākātyāyana again: “What you, kind sir, call the ‘door’—what is the ‘door’?” Mahākātyāyana said: “Good, good, brahmin! You ask in accordance with the Dharma; I will now teach you the ‘door.’ Brahmin! The eye is a door, because of seeing forms; the ear, nose, tongue, body, and mind are doors, because of cognizing mental objects.” The brahmin said: “Wonderful, Mahākātyāyana! I ask about the door, and you speak of the door. As Mahākātyāyana speaks of not guarding the doors—what is not guarding the doors?” Mahākātyāyana said: “Good, good, brahmin! You ask about not guarding the doors; it is a question in accordance with the Dharma; I will now teach you not guarding the doors. Brahmin! The foolish, unlearned ordinary person, having seen forms with the eye, gives rise to grasping and attachment toward pleasing forms, and gives rise to hatred toward unpleasing forms; he does not abide in mindfulness of the body, and therefore does not know the liberation of mind and the liberation by wisdom as they really are; the various evil and unwholesome things that arise in him he cannot extinguish without remainder; the liberation of mind and the liberation by wisdom are hindered and not fulfilled; because the liberation of mind and the liberation by wisdom are not fulfilled, his body is full of evil conduct, finds no rest, and his mind is not calm; because it is not calm, his sense doors are untamed, unguarded, uncultivated. As with the eye and forms, so it is likewise with the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects.”
The brāhmaṇa Luxizhe said: “Wonderful, wonderful, Mahākātyāyana! I ask about not guarding the doors, and you teach me not guarding the doors. Mahākātyāyana! How again is it called well guarding the doors?” Mahākātyāyana said to the brahmin: “Good, good! You are able to ask me the meaning of well guarding the doors. Listen closely and reflect well; I will teach you the meaning of guarding the doors. The learned noble disciple, having seen forms with the eye, gives rise to no grasping and attachment toward pleasing forms, and gives rise to no hatred toward unpleasing forms; constantly holding his mind, he abides in mindfulness of the body, and knows as it really is the measureless liberation of mind and liberation by wisdom; the evil and unwholesome things that arise in him are stilled without remainder; the liberation of mind and the liberation by wisdom are fulfilled; liberation having been fulfilled, the evil conduct of bodily contact all comes to rest, and the mind attains right mindfulness; this is called the good taming, guarding, and cultivating of the first door. As with the eye and forms, so it is likewise with the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects.”
The brāhmaṇa Luxizhe said: “Wonderful, Mahākātyāyana! I ask the meaning of guarding the doors, and you teach me the meaning of guarding the doors. Suppose a man seeking poisonous herbs instead found the deathless; so it is with me now: I came bearing anger and sat on this seat, and Mahākātyāyana, with the great rain of the Dharma, has rained into my body, like a rain of the deathless. Mahākātyāyana! The affairs of my household are many; please allow me now to return home.” Mahākātyāyana said: “Brahmin! You should know it is the time.” Then the brāhmaṇa Luxizhe, having heard what Mahākātyāyana said, rejoiced and rejoiced in it with appreciation, rose from his seat, and departed.
卷第十一Fascicle 11
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第十一，本卷為六處相應之第三卷；自經二百七十三至經二百八十二，凡十經。所說仍就眼、耳、鼻、舌、身、意六處而說：或問何者為我而答以二法與合手聲譬，或說非汝所有者當棄捨，或說關閉根門、飲食知量、初夜後夜精勤、正念正智，或說不律儀與律儀、退法與不退法及六勝入處、六根之調伏與不調伏，或說何等沙門、婆羅門應與不應恭敬供養，或說從六觸入處律儀乃至明、解脫之次第相依，或說賢聖法、律之無上修根。說者多為世尊；經二百七十三之問者為一比丘；經二百七十五末為一比丘之偈；經二百七十六中段為尊者難陀為諸比丘尼之說法；經二百八十一為縈髮目揵連與佛之問答；經二百八十二中有尊者阿難反詰欝多羅之語。本卷有偈兩處，見於經二百七十五、二百七十九。本卷無攝頌。往返問答之長經，經內依問答回合分段。底本有『如篋毒蛇經廣說』『亦如是說』之略句，白話依底本之語略述，不代為補出。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0072b17）經名是「雜阿含經」，這是「卷第十一」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經十部，自經二百七十三至經二百八十二；偈兩處；卷末以「雜阿含經卷第十一」作結。
〔273·云何為我〕（0072b20）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘獨自靜靜地思惟：『什麼是我？我做什麼？哪一個是我？我住在哪裡？』從禪定中出來之後，前往佛那裡，以頭頂禮佛足，退住一旁，對佛說：『世尊！我獨自在一個安靜的地方，作這樣的思惟：什麼是我？我做什麼？哪一法是我？我住在何處？』佛告訴那比丘：『現在要為你說二法。仔細聽，好好思惟。什麼是二法？眼與色為二；耳與聲、鼻與香、舌與味、身與觸、意與法為二，這叫做二法。比丘！如果有人說：沙門瞿曇所說的二法，這不算是二，我如今捨棄這個，另立二法。他只是有言說的名數而已，被人一問就不知道，只是增加他的疑惑，因為那不是他的境界。為什麼呢？緣於眼與色，生起眼識。
『比丘！那眼，是肉形、是內、是因緣、是堅、是受，這叫做眼肉形的內地界。比丘！若是眼肉形，若是內、若是因緣、是津澤、是受，這叫做眼肉形的內水界。比丘！若是那眼肉形，若是內、若是因緣、是明暖、是受，這叫做眼肉形的內火界。比丘！若是那眼肉形，若是內、若是因緣、是輕飄動搖、是受，這叫做眼肉形的內風界。
『比丘！譬如兩手相合、相對而作出聲音。像這樣，緣於眼與色，生起眼識，三事和合而為觸，與觸俱生受、想、思。這些法不是我、不是常，是無常的我，不是恒、不是安穩、是變易的我。為什麼呢？比丘！因為這就是生、老、死、沒、受生之法。
『比丘！諸行如幻、如陽炎，一剎那之頃就窮盡朽壞，不是真實地來、真實地去。所以，比丘！對於空的諸行，應當知、應當喜、應當念：空的諸行之中，常、恒、住、不變易之法是空的，無我、無我所。譬如眼目明亮的人，手拿明燈，進入空室，觀察那空室。像這樣，比丘！對於一切空行，心觀察而歡喜；於空法之行，常、恒、住、不變易之法，空於我、我所。如同眼這樣，耳、鼻、舌、身也是如此，意與法為因緣生起意識，三事和合而為觸，與觸俱生受、想、思，這些法無我、無常，乃至空於我、我所。比丘！你的意思如何？眼是常、還是非常呢？』回答說：『非常，世尊！』又問：『如果是無常的，是苦嗎？』回答說：『是苦，世尊！』又問：『如果是無常、苦，是變易之法，多聞的聖弟子難道會在其中見到是我、異於我、彼此相在嗎？』回答說：『不會的，世尊！』『耳、鼻、舌、身、意也是這樣。像這樣，多聞的聖弟子對於眼生起厭離，因為厭離所以不樂，因為不樂所以解脫，解脫而有知見：我的生已經窮盡，梵行已經建立，所應作的已經作完，自知不再受後有。耳、鼻、舌、身、意也是這樣。』這時，那比丘聽了世尊所說合手聲譬的經教之後，獨自在一個安靜的地方，專精思惟，不放逸而住，乃至自知不再受後有，成為阿羅漢。
〔274·非汝有者〕（0073a02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『不是你們所有的，應當棄捨；捨棄那法之後，長夜安樂。諸比丘！你們的意思如何？在這祇桓林中，那些草木枝葉，有人拿走了，你們會不會這樣想：這些東西是我所有的，那人為什麼擅自拿走？』回答說：『不會的，世尊！』『為什麼呢？因為那些也不是我、不是我所的緣故。你們諸比丘也是這樣：對於不是你們所有之物，應當全部棄捨；棄捨那法之後，長夜安樂。什麼不是你們所有的？就是眼。眼不是你們所有的，應當棄捨它；捨棄那法之後，長夜安樂。耳、鼻、舌、身、意也是這樣。怎麼樣呢？比丘！眼是常呢？還是非常呢？』回答說：『無常。』世尊又問：『如果是無常的，是苦嗎？』回答說：『是苦，世尊！』又問：『如果是無常、苦，是變易之法，多聞的聖弟子難道會在其中見到是我、異於我、彼此相在嗎？』回答說：『不會的，世尊！』『耳、鼻、舌、身、意也是這樣。多聞的聖弟子對這六入處觀察為非我、非我所；觀察之後，對於諸世間全然無所取；因為無所取，所以無所著；因為無所著，所以自己覺證涅槃：我的生已經窮盡，梵行已經建立，所應作的已經作完，自知不再受後有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔275·其唯難陀〕（0073a22）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『若有人說誰是大力的，那唯有難陀！這是正確的說法。若有人說誰最端正，那唯有難陀！這就是正確的說法。若有人說誰愛欲最重，那唯有難陀！這就是正確的說法。
『諸比丘！而如今難陀關閉根門，飲食知量，初夜、後夜精勤修習，正智成就，堪能終其一生純一、圓滿、清淨，梵行清白。那難陀比丘因為關閉根門的緣故，如果眼見色，不取色的相，不取隨形好。凡是眼根所增長的不律儀、無明的闇障、世間的貪、愛、惡不善法，都不漏入他的心，生起諸律儀；防護眼、耳、鼻、舌、身、意根，生起諸律儀，這叫做難陀比丘關閉根門。
『所謂飲食知量，難陀比丘對於飲食繫念而思量：不為自高，不為放逸，不著於色，不著於莊嚴，只是支持身體而已；任憑所得，為了止住飢渴，為了修梵行的緣故；已起的苦覺使它息滅，未起的苦覺使它不起，為了成就他所崇向的緣故；為了氣力安樂、無罪觸而住的緣故。如同有人乘車，塗上膏油，不是為了自高，乃至不是為了莊嚴，而是為了載運的緣故；又如塗瘡，不貪那塗藥的滋味，而是為了止息苦痛的緣故。像這樣，善男子難陀知量而食，乃至無罪觸而住，這叫做難陀知量而食。
『那善男子難陀初夜、後夜精勤修業：那難陀白天就經行、坐禪，除去陰障，以清淨他的身。在初夜的時候，經行、坐禪，除去陰障，以清淨他的身。在中夜的時候，在房外洗腳，進入室中，右脇而臥，屈膝、兩足相疊，繫念於光明之相，作起身之想。在後夜的時候，慢慢醒覺、慢慢起身，經行、坐禪，這叫做善男子難陀初夜、後夜精勤修習。
『那善男子難陀殊勝的念、正確的知：這善男子難陀觀察東方，一心正念，安住而觀察；觀察南方、西方、北方，也是這樣，一心正念，安住而觀察。這樣觀察的人，世間的貪、愛、惡不善法不漏入他的心。那善男子難陀覺知諸受的生起，覺知諸受的住，覺知諸受的滅，正念而住，不令散亂；覺知諸想的生起，覺知諸想的住，覺知諸想的滅，覺知諸覺的生起，覺知諸覺的住，覺知諸覺的滅，正念而住，不令散亂，這叫做善男子難陀正念正智成就。
『所以，諸比丘！應當這樣學：關閉根門，如同善男子難陀；飲食知量，如同善男子難陀；初夜、後夜精勤修業，如同善男子難陀；正念正智成就，如同善男子難陀。如同教授難陀的這法，也應當拿它為其餘的人宣說。』這時，有一位比丘說偈言：
『善於關閉根門，以正念攝心而住，
飲食懂得節量，覺知種種心相；
善男子難陀，為世尊所讚歎。』
佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔276·教授諸比丘尼〕（0073c09）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有這樣一類的大聲聞比丘尼眾住在舍衛國的王園中。比丘尼眾的名字是：純陀比丘尼、民陀比丘尼、摩羅婆比丘尼、波羅遮羅比丘尼、阿羅毘迦比丘尼、差摩比丘尼、難摩比丘尼、吉離舍瞿曇彌比丘尼、優鉢羅色比丘尼、摩訶波闍波提比丘尼，這些以及其餘的比丘尼住在王園中。那時，摩訶波闍波提比丘尼與五百比丘尼前後圍繞，來到佛那裡，以頭頂禮佛足，退坐一旁。那時，世尊為摩訶波闍波提比丘尼說法，開示、教導、照明、使之歡喜；種種說法，開示、教導、照明、使之歡喜之後，發遣她們回去，說：『比丘尼！應當適時離去。』摩訶波闍波提比丘尼聽了佛所說的，歡喜隨喜，作禮而去。
那時，世尊知道摩訶波闍波提比丘尼已經離去，告訴諸比丘：『我年紀已經老邁，不再堪能為諸比丘尼說法。你們諸比丘僧中，今日的諸位宿德上座，應當教授諸比丘尼。』這時，諸比丘接受世尊的教命，依次第教授比丘尼，輪到了難陀。那時，難陀依次第應當輪到，卻不想去教授。那時，摩訶波闍波提比丘尼與五百比丘尼前後圍繞，前往世尊那裡，以頭頂禮佛足，乃至聽法，歡喜隨喜，作禮而去。那時，世尊知道摩訶波闍波提比丘尼已經離去，問尊者阿難：『依次第應當輪到誰教授諸比丘尼？』尊者阿難對佛說：『世尊！諸上座依次第教授比丘尼，輪到了難陀，而難陀不想教授。』那時，世尊告訴難陀說：『你應當教授諸比丘尼，為諸比丘尼說法。為什麼呢？我自己教授比丘尼，你也應當這樣；我為比丘尼說法，你也應當這樣。』那時，難陀默然接受教命。
這時，難陀過了一夜，到了清晨，穿上衣、拿著鉢，進入舍衛城乞食。食畢，回到精舍，收起衣鉢，洗了腳，進入室中坐禪。從禪定中出來，穿上僧伽梨，帶著一位比丘前往王園。諸比丘尼遠遠看見尊者難陀前來，趕快敷設床座，請他就坐。尊者難陀坐下之後，諸比丘尼以頭頂禮致敬，退坐一旁。尊者難陀對諸比丘尼說：『諸位姊妹！你們應當問我，現在要為你們說法。你們理解的，應當說理解；若不理解的，應當說不理解。對於我所說的義理，若是理解的，應當好好受持；若是不理解的，你們應當再問，我會為你們說。』諸比丘尼對尊者難陀說：『我們今天聽了尊者的教示，讓我們發問，告訴我們說：你們若有未理解的，現在都應當問；已理解的應當說理解，未理解的應當說不理解；對於我所說的義理，已理解的應當奉持，未理解的應當再問。我們聽了這些，心中非常歡喜；未理解的義理，今天應當發問。』
那時，尊者難陀告訴諸比丘尼：『怎麼樣？姊妹們！觀察眼內入處，是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！』『觀察耳、鼻、舌、身、意內入處，是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！為什麼呢？尊者難陀！我們已經曾經對這法如實知見，對六內入處觀察無我；我們已經曾經作這樣的意解：六內入處無我。』尊者難陀告訴諸比丘尼：『好啊！好啊！姊妹們！應當這樣理解：六內入處觀察無我。諸比丘尼！色外入處是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！』『聲、香、味、觸、法外入處，是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！為什麼呢？尊者難陀！我已經曾經對六外入處如實觀察無我，我常作這樣的意解：六外入處如實無我。』
尊者難陀讚歎諸比丘尼：『好啊！好啊！你們對於這義理應當這樣觀察：六外入處無我。若緣於眼與色，生起眼識，那眼識是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！』『耳、鼻、舌、身也是如此，意與法為緣生起意識，那意識是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！為什麼呢？我已經曾經對這六識身如實觀察無我，我也常作這樣的意解：六識身如實無我。』
尊者難陀告訴諸比丘尼：『好啊！好啊！姊妹們！你們對於這義理應當這樣觀察：六識身如實無我。緣於眼與色，生起眼識，三事和合生起觸，那觸是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！』『耳、鼻、舌、身也是如此，意與法為緣生起意識，三事和合生起觸，那觸是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！為什麼呢？我已經曾經對這六觸觀察如實無我，我也常這樣意解：六觸如實無我。』
尊者難陀告訴諸比丘尼：『好啊！好啊！應當如實觀察：對於六觸身如實無我。緣於眼與色，生起眼識，三事和合而為觸，觸為緣而有受，那以觸為緣的受是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！』『耳、鼻、舌、身也是如此，意與法為緣生起意識，三事和合而為觸，觸為緣而有受，那受是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！為什麼呢？我們曾經對這六受身如實觀察無我，我也常作這樣的意解：六受身如實無我。』
尊者難陀告訴諸比丘尼：『好啊！好啊！你們對於這義理應當這樣觀察：這六受身如實無我。緣於眼與色，生起眼識，三事和合生起觸，觸為緣而有想，那想是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！』『耳、鼻、舌、身也是如此，意與法為緣生起意識，三事和合生起觸，觸為緣而有想，那想是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！為什麼呢？我曾經對這六想身如實觀察無我，我也常作這樣的意解：六想身如實無我。』
尊者難陀告訴諸比丘尼：『好啊！好啊！比丘尼們！你們對於這義理應當這樣觀察：這六想身如實無我。緣於眼與色，生起眼識，三事和合而為觸，觸為緣而有思，那思是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！』『耳、鼻、舌、身也是如此，意與法為緣生起意識，三事和合而為觸，觸為緣而有思，那思是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！為什麼呢？我曾經對這六思身如實觀察無我，我常作這樣的意解：這六思身如實無我。』
尊者難陀告訴諸比丘尼：『好啊！好啊！比丘尼們！你們對於這義理應當這樣觀察：這六思身如實無我。緣於眼與色，生起眼識，三事和合而為觸，觸為緣而有愛，那愛是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！』『耳、鼻、舌、身也是如此，意與法為緣生起意識，三事和合而為觸，觸為緣而有愛，那愛是我、異於我、彼此相在嗎？』回答說：『不是的，尊者難陀！為什麼呢？我曾經對這六愛身如實觀察無我，我常作這樣的意解：這六愛身如實無我。』
尊者難陀告訴諸比丘尼：『你們對於這義理應當這樣觀察：這六愛身如實無我。姊妹們！譬如因為膏油、因為燈炷，燈的光明才得以燃起；那油是無常的，炷也是無常的，火也是無常的，燈器也是無常的。若有人這樣說：沒有油、沒有炷、沒有火、沒有燈器，而依它們而起的燈光，卻是常、恒、住、不變易的。這樣說的人，是平正的說法嗎？』回答說：『不是的，尊者難陀！為什麼呢？緣於油、炷、燈器而燃燈，那油、炷、燈器全都是無常的；若沒有油、沒有炷、沒有燈器，所依而起的燈光也隨之而滅、息、沒、清涼、真實。』
『像這樣，姊妹們！這六內入處是無常的。若有人說：這六內入處因緣所生的喜樂，是常、恒、住、不變易、安穩的。這是平正的說法嗎？』回答說：『不是的，尊者難陀！為什麼呢？我們曾經如實觀察：那一一法為緣，生起那一一法；那一一緣法滅了，那一一所生之法也隨之而滅、息、沒、清涼、真實。』尊者難陀告訴諸比丘尼：『好啊！好啊！比丘尼們！你們對於這義理應當這樣觀察：那一一法為緣生起那一一法，那一一法之緣滅了，那一一所生之法也隨之而滅、息、沒、寂靜、清涼、真實。
『諸位姊妹！譬如大樹的根、莖、枝、葉，根也是無常的，莖、枝、葉全都是無常的。若有人說：沒有那樹的根、莖、枝、葉，唯有它的樹影是常、恒、住、不變易、安穩的。這是平正的說法嗎？』回答說：『不是的，尊者難陀！為什麼呢？如那大樹的根、莖、枝、葉，那根也是無常的，莖、枝、葉也同樣是無常的；沒有根、沒有莖、沒有枝、沒有葉，所依而有的樹影，一切全都沒有。』『諸位姊妹！若所緣的外六入處是無常的，若說外六入處因緣所生的喜樂，是常、恒、住、不變易、安穩的，這是平正的說法嗎？』回答說：『不是的，尊者難陀！為什麼呢？我曾經對這義理如實觀察：那一一法為緣生起那一一法，那一一法之緣滅了，那一一所生之法也隨之而滅、息、沒、寂靜、清涼、真實。』尊者難陀告訴諸比丘尼：『好啊！好啊！姊妹們！你們對於這義理應當如實觀察：那一一法為緣生起那一一法，那一一法之緣滅了，那一一所生之法也隨之而滅、息、沒、寂滅、清涼、真實。
『諸位姊妹！聽我說一個譬喻，有智慧的人因為譬喻而得以理解。譬如善巧的屠牛師、屠牛弟子，手拿利刀，解剝那頭牛，順著縫隙而剝，不傷裡面的肉，不傷外面的皮，解開牠的肢節、筋骨，然後再用皮覆蓋在上面。若有人說：這頭牛的皮與肉完整而沒有分離。這是平正的說法嗎？』回答說：『不是的，尊者難陀！為什麼呢？那善巧的屠牛師、屠牛弟子手拿利刀，順著縫隙而剝，不傷皮肉，肢節、筋骨全都斷截，再用皮覆蓋在上面，皮與肉已經分離，不是沒有分離。』
『姊妹們！我已說了所作的譬喻，現在要說它的義理。牛，譬喻人身的麁色，如篋毒蛇經所廣說。肉，是說內六入處；外皮，是說外六入處；屠牛的人，是說學見跡的人；皮與肉中間的筋骨，是說與貪、喜俱起的；利刀，是說銳利的智慧。多聞的聖弟子以智慧的利刀，斷截一切結、縛、使、煩惱、上煩惱、纏。所以，諸位姊妹！應當這樣學：對於可樂之法，心不應執著，為了斷除貪的緣故；對於可瞋之法，不應生起瞋，為了斷除瞋的緣故；對於可癡之法，不應生起癡，為了斷除癡的緣故。對於五受陰，應當觀察它的生滅；對於六觸入處，應當觀察它的集滅；對於四念處，應當好好繫心。安住於七覺分，修習七覺分之後，對於欲漏，心不緣著，心得解脫；對於有漏，心不緣著，心得解脫；對於無明漏，心不緣著，心得解脫。諸位姊妹！應當這樣學。』
那時，尊者難陀為諸比丘尼說法，開示、教導、照明、使之歡喜；開示、教導、照明、使之歡喜之後，從座起身離去。這時，摩訶波闍波提比丘尼與五百比丘尼眷屬圍繞，前往佛那裡，以頭頂禮佛足，退住一旁，乃至為佛作禮而去。那時，世尊知道摩訶波闍波提比丘尼已經離去，告訴諸比丘：『譬如十四日夜晚的明月，眾人觀看月亮，是滿了呢？還是未滿呢？應當知道那月亮還沒有究竟圓滿。像這樣，善男子難陀為五百比丘尼正確地教授、正確地說法，她們對於解脫還沒有究竟。然而這些比丘尼命終的時候，不見有一個結未斷而能使她們再生於這個世間的。』
那時，世尊又告訴難陀：『再為諸比丘尼說法。』那時，尊者難陀默然奉行教命，過了一夜，到了清晨，拿著鉢進城乞食，食畢，乃至前往王園，就座而坐，為諸比丘尼說法，開示、教導、照明、使之歡喜；開示、教導、照明、使之歡喜之後，從座起身離去。摩訶波闍波提比丘尼又在另一個時候與五百比丘尼前後圍繞，前往佛那裡，以頭頂禮佛足，乃至作禮而去。那時，世尊知道摩訶波闍波提比丘尼已經離去，告訴諸比丘：『譬如十五日夜晚的明月，沒有人懷疑月亮是滿還是不滿，那月亮確實究竟圓滿。像這樣，善男子難陀為諸比丘尼說這樣正確的教授，她們究竟解脫；若命終的時候，沒有人能說出她們的道路趣向何處，這應當知道就是苦的邊際。』這是世尊為五百比丘尼授第一果之記。佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔277·不律儀、律儀〕（0075c18）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有不律儀、律儀。仔細聽，好好思惟，當為你們說。什麼是不律儀？眼根不為律儀所攝護，眼識執著於色；因為緣著的緣故，因而生起苦受；因為苦受的緣故，不能使其心專一；因為心不專一的緣故，不得如實知見；因為不得如實知見的緣故，不離疑惑；因為不離疑惑的緣故，被他人所誤導，而常在苦中住。耳、鼻、舌、身、意也是這樣。這叫做不律儀。什麼是律儀？眼根為律儀所攝護，眼識識別色，心不染著；心不染著之後，常樂於更進一步安住；心樂於安住之後，常使其心專一；其心專一之後，如實知見；如實知見之後，遠離諸疑惑；遠離諸疑惑之後，不被他人所誤導，常在安樂中住。耳、鼻、舌、身、意也是這樣。這叫做律儀。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔278·六勝入處〕（0076a03）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有退法、不退法、六勝入處。仔細聽，好好思惟，當為你們說。什麼是退法？就是眼識色而生起欲覺，那比丘歡喜、讚歎、執取、繫著，隨順那法而迴轉，應當知道這比丘退失諸善法，這是世尊所說，這叫做退法。耳、鼻、舌、身、意也是這樣。什麼叫做不退法？眼識以色為緣，生起欲覺之結，那比丘不歡喜、不讚歎、不執取、不繫著，對那法不隨順迴轉，應當知道這比丘不退轉諸善法，世尊說這是不退法。耳、鼻、舌、身、意也是這樣。什麼是六勝入處？眼識以色為緣，不生起欲覺、結的染著，應當知道這比丘勝過那入處。勝過那入處，這是世尊所說。耳、鼻、舌、身、意也是這樣。若那比丘對於六勝入處勝過之後，貪欲之結斷了，瞋恚、愚癡之結也斷了。譬如國王摧伏敵人、戰勝怨家，名叫勝王；斷除眾結，名叫勝婆羅門。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔279·六根不調伏〕（0076a20）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『對於這六根不調伏、不關閉、不守護、不執持、不修習，在未來世必定受苦報。什麼是六根？眼根不調伏、不關閉、不守護、不修習、不執持，在未來世必定受苦報；耳、鼻、舌、身、意根也是這樣。愚癡無聞的凡夫，眼根見色，執受色相，執受隨形好，任憑那眼根趣向，以不律儀而執受，住於世間的貪、愛、惡不善法，以此漏入他的心；這些人不能執持律儀、防護眼根。耳、鼻、舌、身、意根也是這樣。像這樣，對於六根不調伏、不關閉、不守護、不執持、不修習，在未來世必定受苦報。什麼是六根善調伏、善關閉、善守護、善執持、善修習，在未來世必定受樂報？多聞的聖弟子眼見色，不取色相，不取隨形好，任其眼根之所趣向，常住於律儀，世間的貪、愛、惡不善法不漏入他的心，能生起律儀，善護眼根。耳、鼻、舌、身、意根也是這樣。像這樣，六根善調伏、善關閉、善守護、善執持、善修習，在未來世必定受樂報。』隨即說偈言：
『在六觸入處，安住於不律儀，
這些比丘們，長夜受大苦。
這些人對於律儀，應當常常勤加修習，
以正信之心不二，諸漏就不漏入其心。
眼見那些色，有可意與不可意，
對可意的不生欲，對不可意的不憎惡。
耳聽聞那些聲，也有可念與不可念，
對可念的不樂著，對不可念的不起惡。
鼻根所嗅的，或香或臭之物，
對於香臭平等其心，無欲也無違逆。
所食的種種滋味，那也有美有惡，
對美味不起貪，對惡味也不揀擇。
樂觸觸到身時，不生起放逸，
為苦觸所觸時，不生起過惡之想。
平等地捨棄苦樂，未滅的使它滅，
心意所觀察的，那種種的相。
虛偽而起分別，欲貪就輾轉增廣，
覺悟那些惡，安住於離欲之心。
善於攝持這六根，六境之觸不能動搖，
摧伏眾魔怨敵，度過生死到達彼岸。』
佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔280·不應恭敬〕（0076c03）我是這樣聽說的：有一個時候，世尊在拘薩羅國人間遊行，到了頻頭城北邊的申恕林中。那時，頻頭城中的婆羅門、長者都聽說世尊在拘薩羅國人間遊行，住在頻頭城的申恕林中。聽說之後，全都一起出城，到了申恕林，前往世尊那裡，以頭頂禮佛足，退坐一旁。那時，世尊告訴頻頭城的婆羅門、長者：『若有人問你們說：什麼樣類的沙門、婆羅門，不應當恭敬、尊重、禮事、供養？你們應當回答說：若沙門、婆羅門眼見色，未離貪、未離欲、未離愛、未離渴、未離念，內心不寂靜，所行的是非法，所行的是踈澁之行；耳、鼻、舌、身、意法也是這樣。像這樣類的比丘，不應當恭敬、尊重、禮事、供養。
『這樣說了之後，對方會再問說：為什麼像這樣類的沙門、婆羅門，不應當恭敬、尊重、禮事、供養？你們應當回答說：我們眼見色，不離欲、不離愛、不離渴、不離念，內心不寂靜；耳、鼻、舌、身、意法也是這樣。那沙門、婆羅門眼見色，也不離貪、不離欲、不離愛、不離渴、不離念，內心不寂靜，行非法，行踈澁之行；耳、鼻、舌、身、意法也是這樣。我在這些人當中尋求差別，不見有差別之行。所以我對這些樣類的沙門、婆羅門，不應當恭敬、尊重、禮事、供養。
『若又問說：什麼樣類的沙門、婆羅門，是所應當恭敬、尊重、禮事、供養的？你們應當回答說：若他們眼見色，離貪、離欲、離愛、離渴、離念，內心寂靜，不行非法之行，行平等之行，不行踈澁之行；耳、鼻、舌、身、意法也是這樣。像這樣類的沙門、婆羅門，是所應當恭敬、尊重、禮事、供養的。
『若又問說：為什麼對這樣類的沙門、婆羅門恭敬、尊重、禮事、供養？你們應當回答說：我們眼見色，不離貪、不離欲、不離愛、不離渴、不離念，內心不寂靜，行非法之行，行踈澁之行；耳、鼻、舌、身、意法也是這樣。這些樣類的沙門、婆羅門，離貪、離欲、離渴、離念，內心寂靜，行如法之行，不行踈澁之行；耳、鼻、舌、身、意法也是這樣。我們在他們之中尋求差別，因為見到差別的緣故，對那樣類的沙門、婆羅門，是所應當恭敬、尊重、禮事、供養的。
『這樣說了之後，若又問說：那沙門、婆羅門有什麼行？有什麼形貌？有什麼相，使你們知道這些沙門、婆羅門離貪、趨向調伏貪，離恚、趨向調伏恚，離癡、趨向調伏癡？你們應當回答說：我們見那沙門、婆羅門有這樣的樣類：在空閑處、林中樹下、低矮的床座與草蓐之上，修行遠離，遠離諸女人，親近樂於獨處的人、同修禪思的人；若在那地方，沒有眼所見之色可以生起樂著，沒有耳之聲、鼻之香、舌之味、身之觸可以生起樂著。若那沙門、婆羅門有這樣的行、這樣的形貌、這樣的相，就使我們知道這是沙門、婆羅門離貪、趨向調伏貪，離恚、趨向調伏恚，離癡、趨向調伏癡。』
這時，諸沙門、婆羅門、長者對佛說：『奇妙啊！世尊！不自我稱譽、不毀謗他人，正確地說出其中的義理，各各就諸入處分別染污與清淨，廣說緣起，如同如來、應、等正覺所說。譬如有人，溺水的能救起，被關閉的能打開，迷路的為他指示道路，在黑暗處點燃明燈。世尊也是這樣：不自我稱譽、不毀謗他人，正確地說出其中的義理，乃至如同如來、應、等正覺所說。』那時，頻頭城的婆羅門、長者聽了佛所說的，歡喜作禮而去。
〔281·明、解脫〕（0077a29）我是這樣聽說的：有一個時候，佛住在王舍城的迦蘭陀竹園。這時，有一位縈髮目揵連出家人，前來佛那裡，互相問訊；問訊之後，退坐一旁。那時，世尊告訴縈髮目揵連：『你從哪裡來？』縈髮目揵連對佛說：『我從那眾多種種異道的沙門、婆羅門、遮羅迦出家人那裡來，他們在未曾講堂集會聽法，我從那林中來。』佛告訴縈髮目揵連：『你是為了什麼福力的緣故，到那眾多種種異道的沙門、婆羅門、遮羅迦出家人那裡，聽他們說法？』縈髮目揵連說：『我是試著去聽他們競勝論義的福利，聽他們相違反論議的福利的緣故。』佛告訴目揵連：『長夜久遠以來，種種異道的沙門、婆羅門、遮羅迦出家人競勝論議、相違反論議的福利，就是互相破壞。』
縈髮目揵連對佛說：『瞿曇！你為諸弟子說什麼法的福利，使他們輾轉為人宣說，不毀謗如來，不增也不減，是誠實之說、如法之說、法次法之說，沒有其他人能來比較、難詰、訶責？』佛告訴目揵連：『明、解脫的果報福利，為人輾轉宣說的，不毀謗如來，不違背其理，是法次法之說，沒有人能來比較、難詰、嫌責。』縈髮目揵連對佛說：『瞿曇！諸弟子是否有法，修習、多修習，能使明、解脫的福利滿足？』佛告訴縈髮目犍連：『有七覺分，修習、多修習，明、解脫的福利就滿足。』縈髮目揵連對佛說：『是否有法修習，能使七覺分滿足？』佛告訴縈髮目揵連：『有四念處，修習、多修習，能使七覺分滿足。』縈髮目揵連對佛說：『又是否有法修習、多修習，使四念處滿足？』佛告訴縈髮目揵連：『有三妙行，修習、多修習，能使四念處滿足。』縈髮目揵連對佛說：『又是否有法修習、多修習，使三妙行滿足？』佛告訴目揵連：『有六觸入處律儀，修習、多修習，使三妙行滿足。』
縈髮目揵連對佛說：『怎樣是六觸入處律儀，修習、多修習，使三妙行滿足？』佛告訴目揵連：『若眼見到適意、可愛念、能長養欲樂、令人緣著的色，那比丘見了之後，不歡喜、不讚歎、不攀緣、不執著、不停住；若眼見到不適意、不可愛念、順於苦覺的色，諸比丘見了之後，不畏懼、不厭惡、不嫌棄、不瞋恚。對於那好的色，起了眼見之後，永不緣著；對於不好的色，起了眼見之後，永不緣著；內心安住不動，善修解脫，心不懈倦。耳、鼻、舌、身、意識法也是這樣。像這樣，對於六觸入修習、多修習，就滿足三妙行。
『怎樣修三妙行，滿足四念處？多聞的聖弟子在空閑處、林中、樹下，作這樣的學、這樣的思惟：這身惡行，在現世、後世必得惡報。我若行身惡行，必定自己生起厭悔，他人也會嫌棄輕薄，大師也會責備，諸梵行者也會依法而嫌棄我；惡名流布，遍於四方，身壞命終，將墮地獄。對於身惡行，見到現世、後世這樣的果報，所以除去身惡行，修身妙行；口、意惡行也是這樣。這叫做修習三妙行之後，得到四念處清淨滿足。
『怎樣修四念處，得到七覺分滿足？目揵連！比丘這樣順身身觀而住；他順身身觀而住的時候，攝念安住而不忘。那時，方便修習念覺分。方便修習念覺分之後，得到念覺分滿足；在那心念之中選擇於法，覺想思量。那時，方便修習擇法覺分。方便修習擇法覺分之後，獲得擇法覺分滿足；選擇那法，覺想思量，方便修習精進覺分。方便修習精進覺分之後，獲得精進覺分滿足；勤加精進之後，生起歡喜心。那時，修習方便歡喜覺分。修習歡喜覺分之後，獲得歡喜覺分滿足；心歡喜之後，身心止息。那時，修習猗息覺分。修習猗息覺分之後，獲得猗息覺分滿足；身心止息之後，得到三摩提。那時，修習定覺分。修習定覺分之後，定覺分滿足，就是使其心專一，貪憂滅息，內心行捨，方便修習捨覺分。方便修習捨覺分之後，獲得捨覺分清淨滿足。受、心、法念處，也這樣說。像這樣修習四念處，七覺分滿足。
『怎樣修習七覺分，明、解脫滿足？目揵連！若比丘修念覺分，依於遠離、依於離欲、依於滅、捨，在進趣之中修念覺分，獲得明、解脫清淨滿足。乃至修習捨覺分，也這樣說。這叫做修習七覺分之後，明、解脫清淨滿足。像這樣，目揵連！法與法相依，從此岸而到達彼岸。』說這法的時候，縈髮目揵連遠離塵垢，得法眼淨。這時，縈髮目揵連見法、得法、知法、入法，度過諸疑惑，不由於他人，於諸法、律之中得無所畏。從座起身，整理衣服，為佛作禮，合掌對佛說：『我如今能否在正法、律中出家，得具足比丘之分？』佛告訴目揵連：『你如今已經得以在正法、律中出家，具足得到比丘之分；出家之後，專精思惟，不放逸而住，乃至成阿羅漢。』
〔282·無上修根〕（0078a22）我是這樣聽說的：有一個時候，佛住在迦微伽羅牟真隣陀林中。這時，有一位年少者名叫欝多羅，是波羅奢那的弟子，前來佛那裡，恭敬問訊之後，退坐一旁。那時，世尊告訴欝多羅：『你的老師波羅奢那為你們說修諸根嗎？』欝多羅說：『說過了，瞿曇！』佛告訴欝多羅：『你的老師波羅奢那怎樣說修諸根？』欝多羅對佛說：『我的老師波羅奢那說：眼不見色，耳不聽聲，這叫做修根。』佛告訴欝多羅：『若如你的波羅奢那所說，盲人是修根嗎？為什麼呢？因為正如只有盲人眼不見色。』那時，尊者阿難在世尊身後，執扇為佛扇風。尊者阿難對欝多羅說：『如波羅奢那所說，聾人是修根嗎？為什麼呢？因為正如只有聾人耳不聞聲。』那時，世尊告訴尊者阿難：『賢聖法、律中的無上修諸根，與此不同。』阿難對佛說：『唯願世尊為諸比丘說賢聖法、律的無上修根；諸比丘聽了之後，當受持奉行。』
佛告訴阿難：『仔細聽，好好思惟，當為你說。緣於眼與色，生起眼識，見到可意之色，想要修如來的厭離正念正智。眼與色為緣生起眼識，是不可意的，想要修如來的不厭離正念正智。眼與色為緣生起眼識，是可意、不可意的，想要修如來的厭離、不厭離正念正智。眼與色為緣生起眼識，是不可意、可意的，想要修如來的不厭離、厭離正念正智。眼與色為緣生起眼識，是可意、不可意、可不可意的，想要修如來的厭與不厭二者俱離、以捨心而住的正念正智。像這樣，阿難！若對於這五句，心善調伏、善關閉、善守護、善攝持、善修習，這就是對於眼與色的無上修根。耳、鼻、舌、身、意法也這樣說。阿難！這叫做賢聖法、律的無上修根。』
尊者阿難對佛說：『世尊！怎樣是賢聖法、律中的賢聖修根？』佛告訴阿難：『眼與色為緣生起眼識，生起可意，生起不可意，生起可意不可意。那聖弟子這樣如實了知：我眼與色為緣生起眼識，生起可意，生起不可意，生起可意不可意，這就是寂滅，這就是勝妙，就是所謂的俱捨；得到那捨之後，遠離厭與不厭。譬如力士的一頃之間。像這樣，眼與色為緣生起眼識，生起可意，生起不可意，生起可意不可意，頃刻之間全都滅盡，得以遠離厭與不厭，是捨。
『像這樣，耳與聲為緣生起耳識，生起可意，生起不可意，生起可意不可意。聖弟子這樣如實了知：我的耳識聞聲，生起可意，生起不可意，生起可意不可意，這就是寂滅、勝妙，就是所謂的捨；得到捨之後，遠離厭與不厭。譬如大力士夫彈指，發出聲音隨即滅去。像這樣，耳與聲為緣生起耳識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡，這就是捨；得到那捨之後，遠離厭與不厭。
『鼻與香為緣生起鼻識，生起可意，生起不可意，生起可意不可意。聖弟子這樣如實了知：鼻與香為緣生起鼻識，生起可意，生起不可意，生起可意不可意，這就是寂滅，這就是勝妙，就是所謂的捨；得到那捨之後，遠離厭與不厭。譬如蓮荷，不為水所沾染。像這樣，鼻與香為緣生起鼻識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡，就是所謂的捨；得到那捨之後，遠離厭與不厭。
『舌與味為緣生起舌識，生起可意，生起不可意，生起可意不可意。那聖弟子這樣如實了知：舌與味為緣生起舌識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡、寂滅、勝妙，就是所謂的捨；得到那捨之後，遠離厭與不厭。譬如力士在舌端聚起唾沫，全部唾出使它滅去。像這樣，舌與味為緣生起舌識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡，就是所謂的捨；得到那捨之後，遠離厭與不厭。
『身與觸為緣生起身識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡。聖弟子這樣如實了知：身與觸為緣生起身識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡、寂滅、勝妙，就是所謂的捨；得到那捨之後，遠離厭與不厭。譬如鐵丸燒得極熱，灑上少許水滴，隨即消滅。像這樣，身與觸為緣生起身識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡，就是所謂的捨；得到那捨之後，遠離厭與不厭。
『意與法為緣生起意識，生起可意，生起不可意，生起可意不可意，生起之後迅速滅去。聖弟子這樣如實了知：意與法為緣生起意識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡，這就是寂滅，這就是勝妙，就是所謂的捨；得到那捨之後，遠離厭與不厭。譬如力士斬斷多羅樹的樹頭。像這樣，意與法為緣生起意識，生起可意，生起不可意，生起可意不可意，生起之後就全都滅盡，就是所謂的捨；得到那捨之後，遠離厭與不厭。阿難！這就是賢聖法、律中，為聖弟子修諸根。』
阿難問：『怎樣是聖法、律中的學見跡？』佛告訴阿難：『眼與色為緣生起眼識，生起可意，生起不可意，生起可意不可意，那聖弟子慚恥厭惡。耳、鼻、舌、身也是如此，意與法為緣生起意識，生起可意，生起不可意，生起可意不可意，那聖弟子慚恥厭惡。阿難！這叫做賢聖法、律的學見跡。阿難！這叫做賢聖法、律的無上修諸根。已經說了賢聖修諸根，已經說了學見跡。阿難！我為諸聲聞所應作的，所應作的已經作了；你們應當作所應作的……』以下廣說，如篋毒蛇經。佛說完這部經，尊者阿難聽了佛所說的，歡喜地奉行。
Fascicle 11 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: this fascicle is the third fascicle of the Connected Discourses on the Six Sense Bases; from the two hundred and seventy-third discourse to the two hundred and eighty-second, ten discourses in all. What is taught is still taught with regard to the six sense bases of eye, ear, nose, tongue, body, and mind: some ask what the self is and are answered with the two things and the simile of the clapping hands; some teach that what is not yours should be abandoned; some teach closing the doors of the senses, knowing the measure in food, diligence in the first and last watches of the night, and right mindfulness and right knowledge; some teach non-restraint and restraint, the thing that leads to decline and the thing that does not, and the six bases of mastery, and the taming and the untaming of the six faculties; some teach which ascetics and brahmins should and should not be honoured and supported; some teach the sequence of mutual dependence from the restraint of the six sense bases of contact up to knowledge and liberation; some teach the unsurpassed cultivation of the faculties in the noble Dharma and Discipline. The speaker is for the most part the World-Honored One; the one who asks in Discourse 273 is a certain bhikṣu; the end of Discourse 275 is the verse of a certain bhikṣu; the middle part of Discourse 276 is the venerable Nanda teaching the Dharma for the bhikṣuṇīs; Discourse 281 is the questions and answers of the matted-hair Maudgalyāyana and the Buddha; Discourse 282 contains the words of the venerable Ānanda turning the question back on Uttara. This fascicle has verses in two places, found in Discourses 275 and 279. This fascicle has no summary verse. Long discourses of questions and answers back and forth are divided into segments within the discourse by the rounds of question and answer. The base text has abbreviating phrases, “as taught at length in the Discourse on the Basket of Venomous Snakes” and “likewise taught in the same way”; the plain rendering gives these briefly in the words of the base text and does not supply what is passed over. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0072b17）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 11.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds ten discourses, from the two hundred and seventy-third to the two hundred and eighty-second; verses in two places; at the end of the fascicle it closes with “Saṃyukta Āgama, Fascicle 11.”
〔273 · What Is the Self〕（0072b20）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu, alone and quiet, reflected: “What is the self? What does the self do? Which is the self? Where does the self dwell?” After emerging from meditation, he went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew, stood to one side, and said to the Buddha: “World-Honored One! Alone in a quiet place, I reflected thus: What is the self? What does the self do? Which thing is the self? Where does the self dwell?” The Buddha said to that bhikṣu: “I will now teach you two things. Listen closely and reflect well. What are the two things? The eye and forms are two; the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects are two: these are called the two things. Bhikṣu! If someone were to say: the two things the ascetic Gautama teaches are not two; I now set these aside and establish two other things—that is merely a matter of verbal reckoning; when questioned he would not know, and would only add to his own perplexity, because it is not his domain. Why is that? Conditioned by the eye and forms, eye-consciousness arises.
“Bhikṣu! That eye—what is fleshy form, what is internal, what is due to causes and conditions, what is solid, what is taken up: this is called the fleshy form of the eye, the internal earth element. Bhikṣu! Whatever is the fleshy form of the eye, whatever is internal, whatever is due to causes and conditions, is moist, is taken up: this is called the fleshy form of the eye, the internal water element. Bhikṣu! Whatever is that fleshy form of the eye, whatever is internal, whatever is due to causes and conditions, is bright and warm, is taken up: this is called the fleshy form of the eye, the internal fire element. Bhikṣu! Whatever is that fleshy form of the eye, whatever is internal, whatever is due to causes and conditions, is light, wafting, and moving, is taken up: this is called the fleshy form of the eye, the internal wind element.
“Bhikṣu! Suppose two hands are brought together, facing each other, and make a sound. In the same way, conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact; together with contact arise feeling, perception, and volition. These things are not self, not permanent; they are an impermanent self, not constant, not secure, a self subject to change. Why is that? Bhikṣu! Because these are things of birth, old age, death, passing away, and taking up rebirth.
“Bhikṣu! All formations are like an illusion, like a mirage; in the space of a moment they are exhausted and decay; they do not truly come, nor truly go. Therefore, bhikṣu! With regard to the empty formations, you should know, you should rejoice, you should keep in mind: within the empty formations, what is permanent, constant, abiding, and not subject to change is empty; there is no self and nothing that is mine. Suppose a man with clear eyes, holding a bright lamp in his hand, enters an empty room and observes that empty room. In the same way, bhikṣu! With regard to all empty formations, the mind observes and rejoices; in the formations of empty things, what is permanent, constant, abiding, and not subject to change is empty of self and of what is mine. As with the eye, so it is likewise with the ear, nose, tongue, and body; with the mind and mental objects as condition, mind-consciousness arises; the meeting of the three is contact; together with contact arise feeling, perception, and volition; these things are not self, impermanent, and so on up to, empty of self and of what is mine. Bhikṣu! What do you think? Is the eye permanent or impermanent?” He answered: “Impermanent, World-Honored One!” He asked further: “If it is impermanent, is it suffering?” He answered: “It is suffering, World-Honored One!” He asked further: “If it is impermanent, suffering, a thing subject to change, would the learned noble disciple see in it a self, something other than self, or the two within one another?” He answered: “No, World-Honored One!” “So it is likewise with the ear, nose, tongue, body, and mind. In this way the learned noble disciple grows weary of the eye; because he is weary, he takes no delight; because he takes no delight, he is liberated; and being liberated there is knowledge and vision: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’ So it is likewise with the ear, nose, tongue, body, and mind.” Then that bhikṣu, having heard the World-Honored One’s teaching of the simile of the clapping hands, alone in a quiet place, reflected single-mindedly and dwelt in heedfulness, and so on up to, he knew of himself that he would undergo no further existence, and became an arhat.
〔274 · What Is Not Yours〕（0073a02）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: “What is not yours, you should abandon; having relinquished that thing, you will be at ease through the long night. Bhikṣus! What do you think? Here in the Jeta Grove, if someone took away the grasses and trees, branches and leaves, would you think: these things are mine; why has that man taken them away on his own?” They answered: “No, World-Honored One!” “Why is that? Because they too are not self and not what is mine. So it is likewise with you bhikṣus: whatever is not yours, you should abandon entirely; having abandoned that thing, you will be at ease through the long night. What is not yours? It is the eye. The eye is not yours; you should abandon it; having relinquished that thing, you will be at ease through the long night. So it is likewise with the ear, nose, tongue, body, and mind. How is it, bhikṣus? Is the eye permanent or impermanent?” They answered: “Impermanent.” The World-Honored One asked further: “If it is impermanent, is it suffering?” They answered: “It is suffering, World-Honored One!” He asked further: “If it is impermanent, suffering, a thing subject to change, would the learned noble disciple see in it a self, something other than self, or the two within one another?” They answered: “No, World-Honored One!” “So it is likewise with the ear, nose, tongue, body, and mind. The learned noble disciple observes these six sense bases as not self and not what is mine; having observed them, he takes up nothing at all in all the world; because he takes up nothing, he is attached to nothing; because he is attached to nothing, he realizes nirvāṇa for himself: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔275 · Nanda Alone〕（0073a22）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 one were to say who is of great strength, it is Nanda alone! That is a right saying. If one were to say who is the most handsome, it is Nanda alone! That is a right saying. If one were to say whose desire is the heaviest, it is Nanda alone! That is a right saying.
“Bhikṣus! And now Nanda closes the doors of the senses, knows the measure in food, practises diligently in the first and last watches of the night, and is accomplished in right knowledge; he is able, to the end of his life, to keep pure conduct wholly pure and complete, spotless. Because that bhikṣu Nanda closes the doors of the senses, if he sees forms with the eye, he does not grasp at the signs of forms, does not grasp at the secondary features. Whatever non-restraint the eye faculty would increase—the darkness of ignorance, the greed, craving, and evil and unwholesome things of the world—none of it flows into his mind, and he gives rise to restraint; he protects the faculties of the eye, ear, nose, tongue, body, and mind, and gives rise to restraint: this is called the bhikṣu Nanda closing the doors of the senses.
“As for knowing the measure in food: the bhikṣu Nanda binds his mindfulness to food and considers it: not for pride, not for heedlessness, not to be attached to beauty, not to be attached to adornment, but only to sustain the body; taking whatever is obtained, to stop hunger and thirst, for the sake of cultivating pure conduct; painful feelings already arisen he causes to cease, painful feelings not yet arisen he causes not to arise, for the sake of accomplishing what he aspires to; for the sake of strength, ease, and dwelling in blameless contact. As a man riding a cart greases it with oil, not for pride, and so on up to, not for adornment, but for the sake of carrying loads; and again as one dresses a sore, not craving the taste of the ointment, but for the sake of relieving the pain. In this way the son of good family Nanda eats knowing the measure, and so on up to, dwells in blameless contact: this is called Nanda eating knowing the measure.
“That son of good family Nanda practises diligently in the first and last watches of the night: by day that Nanda walks up and down and sits in meditation, removing the obscurations to purify his body. In the first watch of the night he walks up and down and sits in meditation, removing the obscurations to purify his body. In the middle watch of the night he washes his feet outside his dwelling, enters the room, and lies on his right side, knees bent and one foot upon the other, binding his mindfulness to the perception of light and making the perception of rising. In the last watch of the night he slowly wakes and slowly rises, walks up and down and sits in meditation: this is called the son of good family Nanda practising diligently in the first and last watches of the night.
“That son of good family Nanda’s superior mindfulness and clear comprehension: this son of good family Nanda observes the east with one-pointed right mindfulness, abiding and observing; he observes the south, the west, and the north likewise, with one-pointed right mindfulness, abiding and observing. For one who observes in this way, the greed, craving, and evil and unwholesome things of the world do not flow into his mind. That son of good family Nanda is aware of the arising of feelings, aware of the abiding of feelings, aware of the ceasing of feelings, and dwells in right mindfulness, not letting it scatter; he is aware of the arising of perceptions, aware of the abiding of perceptions, aware of the ceasing of perceptions; aware of the arising of thoughts, aware of the abiding of thoughts, aware of the ceasing of thoughts, and dwells in right mindfulness, not letting it scatter: this is called the son of good family Nanda being accomplished in right mindfulness and right knowledge.
“Therefore, bhikṣus! You should train thus: closing the doors of the senses, as the son of good family Nanda does; knowing the measure in food, as the son of good family Nanda does; practising diligently in the first and last watches of the night, as the son of good family Nanda does; accomplished in right mindfulness and right knowledge, as the son of good family Nanda is. As with this teaching by which Nanda is instructed, you should also hold to it and teach it to others.” Then a certain bhikṣu spoke in verse:
“Closing well the doors of the senses, gathering the mind with right mindfulness, he dwells;
in food he knows the measure, aware of the many marks of the mind;
the son of good family Nanda is praised by the World-Honored One.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔276 · Instructing the Bhikṣuṇīs〕（0073c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a great assembly of bhikṣuṇī disciples of such a kind was staying in the King’s Park at Śrāvastī. The names of the bhikṣuṇīs were: the bhikṣuṇī Chuntuo, the bhikṣuṇī Mintuo, the bhikṣuṇī Moluopo, the bhikṣuṇī Boluozheluo, the bhikṣuṇī Aluopijia, the bhikṣuṇī Kṣemā, the bhikṣuṇī Nanmo, the bhikṣuṇī Jilishe Qutanmi, the bhikṣuṇī Utpalavarṇā, the bhikṣuṇī Mahāprajāpatī; these and other bhikṣuṇīs were staying in the King’s Park. Then the bhikṣuṇī Mahāprajāpatī, surrounded before and behind by five hundred bhikṣuṇīs, came to where the Buddha was, bowed her head at the Buddha’s feet, withdrew, and sat to one side. Then the World-Honored One taught the Dharma for the bhikṣuṇī Mahāprajāpatī, showing, instructing, illumining, and gladdening; having taught the Dharma in various ways, showing, instructing, illumining, and gladdening, he sent them back, saying: “Bhikṣuṇī! You should go when it is time.” The bhikṣuṇī Mahāprajāpatī, having heard what the Buddha said, rejoiced and rejoiced in it with appreciation, paid homage, and departed.
Then the World-Honored One, knowing that the bhikṣuṇī Mahāprajāpatī had departed, said to the bhikṣus: “I am now old and aged, and no longer able to teach the Dharma for the bhikṣuṇīs. Among you, the Saṅgha of bhikṣus, the senior elders of today should instruct the bhikṣuṇīs.” Then the bhikṣus received the World-Honored One’s instruction and instructed the bhikṣuṇīs in turn, and it came to Nanda. Then Nanda, though it should have been his turn, did not wish to go and instruct them. Then the bhikṣuṇī Mahāprajāpatī, surrounded before and behind by five hundred bhikṣuṇīs, went to where the World-Honored One was, bowed her head at the Buddha’s feet, and so on up to, having heard the Dharma, rejoiced and rejoiced in it with appreciation, paid homage, and departed. Then the World-Honored One, knowing that the bhikṣuṇī Mahāprajāpatī had departed, asked the venerable Ānanda: “Whose turn is it to instruct the bhikṣuṇīs?” The venerable Ānanda said to the Buddha: “World-Honored One! The elders have instructed the bhikṣuṇīs in turn, and it has come to Nanda, but Nanda does not wish to instruct them.” Then the World-Honored One said to Nanda: “You should instruct the bhikṣuṇīs and teach the Dharma for the bhikṣuṇīs. Why is that? I myself instruct the bhikṣuṇīs, and you too should do so; I teach the Dharma for the bhikṣuṇīs, and you too should do so.” Then Nanda silently accepted the instruction.
Then Nanda, when the night had passed, in the early morning put on his robe, took his bowl, and entered the city of Śrāvastī to beg for alms. When he had eaten, he returned to the monastery, put away his robe and bowl, washed his feet, and entered his room to sit in meditation. Emerging from meditation, he put on his outer robe and, taking one bhikṣu with him, went to the King’s Park. The bhikṣuṇīs, seeing the venerable Nanda coming from afar, hastily spread out a seat and invited him to sit. When the venerable Nanda had sat down, the bhikṣuṇīs bowed their heads in homage, withdrew, and sat to one side. The venerable Nanda said to the bhikṣuṇīs: “Sisters! You should question me; I will now teach the Dharma for you. What you understand, you should say you understand; what you do not understand, you should say you do not understand. Of the meaning I teach, what you understand you should well receive and keep; what you do not understand, you should ask again, and I will teach it for you.” The bhikṣuṇīs said to the venerable Nanda: “Today we have heard the venerable one’s instruction, letting us ask and telling us: if you have anything not yet understood, you should now ask it all; what you have understood you should say you understand, what you have not understood you should say you do not understand; of the meaning I teach, what you have understood you should uphold, what you have not understood you should ask again. Hearing this, our minds are greatly glad; the meaning not yet understood we should ask today.”
Then the venerable Nanda said to the bhikṣuṇīs: “How is it, sisters? Observing the internal sense base of the eye—is it self, something other than self, or the two within one another?” They answered: “No, venerable Nanda!” “Observing the internal sense bases of the ear, nose, tongue, body, and mind—are they self, something other than self, or the two within one another?” They answered: “No, venerable Nanda! Why is that? Venerable Nanda! We have already known and seen this thing as it really is, observing the six internal sense bases as not self; we have already come to this understanding: the six internal sense bases are not self.” The venerable Nanda said to the bhikṣuṇīs: “Good, good, sisters! You should understand thus: the six internal sense bases are observed as not self. Bhikṣuṇīs! The external sense base of forms—is it self, something other than self, or the two within one another?” They answered: “No, venerable Nanda!” “The external sense bases of sounds, odours, tastes, tangibles, and mental objects—are they self, something other than self, or the two within one another?” They answered: “No, venerable Nanda! Why is that? Venerable Nanda! I have already observed the six external sense bases as not self, as it really is; I constantly hold this understanding: the six external sense bases, as they really are, are not self.”
The venerable Nanda praised the bhikṣuṇīs: “Good, good! You should observe this meaning thus: the six external sense bases are not self. If, conditioned by the eye and forms, eye-consciousness arises—is that eye-consciousness self, something other than self, or the two within one another?” They answered: “No, venerable Nanda!” “So it is likewise with the ear, nose, tongue, and body; with the mind and mental objects as condition, mind-consciousness arises—is that mind-consciousness self, something other than self, or the two within one another?” They answered: “No, venerable Nanda! Why is that? I have already observed these six classes of consciousness as not self, as it really is; I too constantly hold this understanding: the six classes of consciousness, as they really are, are not self.”
The venerable Nanda said to the bhikṣuṇīs: “Good, good, sisters! You should observe this meaning thus: the six classes of consciousness, as they really are, are not self. Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact—is that contact self, something other than self, or the two within one another?” They answered: “No, venerable Nanda!” “So it is likewise with the ear, nose, tongue, and body; with the mind and mental objects as condition, mind-consciousness arises; the meeting of the three gives rise to contact—is that contact self, something other than self, or the two within one another?” They answered: “No, venerable Nanda! Why is that? I have already observed these six contacts as not self, as it really is; I too constantly understand thus: the six contacts, as they really are, are not self.”
The venerable Nanda said to the bhikṣuṇīs: “Good, good! You should observe as it really is: the six classes of contact, as they really are, are not self. Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling—is that feeling conditioned by contact self, something other than self, or the two within one another?” They answered: “No, venerable Nanda!” “So it is likewise with the ear, nose, tongue, and body; with the mind and mental objects as condition, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling—is that feeling self, something other than self, or the two within one another?” They answered: “No, venerable Nanda! Why is that? We have observed these six classes of feeling as not self, as it really is; I too constantly hold this understanding: the six classes of feeling, as they really are, are not self.”
The venerable Nanda said to the bhikṣuṇīs: “Good, good! You should observe this meaning thus: these six classes of feeling, as they really are, are not self. Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three gives rise to contact; with contact as condition there is perception—is that perception self, something other than self, or the two within one another?” They answered: “No, venerable Nanda!” “So it is likewise with the ear, nose, tongue, and body; with the mind and mental objects as condition, mind-consciousness arises; the meeting of the three gives rise to contact; with contact as condition there is perception—is that perception self, something other than self, or the two within one another?” They answered: “No, venerable Nanda! Why is that? I have observed these six classes of perception as not self, as it really is; I too constantly hold this understanding: the six classes of perception, as they really are, are not self.”
The venerable Nanda said to the bhikṣuṇīs: “Good, good, bhikṣuṇīs! You should observe this meaning thus: these six classes of perception, as they really are, are not self. Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is volition—is that volition self, something other than self, or the two within one another?” They answered: “No, venerable Nanda!” “So it is likewise with the ear, nose, tongue, and body; with the mind and mental objects as condition, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is volition—is that volition self, something other than self, or the two within one another?” They answered: “No, venerable Nanda! Why is that? I have observed these six classes of volition as not self, as it really is; I constantly hold this understanding: these six classes of volition, as they really are, are not self.”
The venerable Nanda said to the bhikṣuṇīs: “Good, good, bhikṣuṇīs! You should observe this meaning thus: these six classes of volition, as they really are, are not self. Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is craving—is that craving self, something other than self, or the two within one another?” They answered: “No, venerable Nanda!” “So it is likewise with the ear, nose, tongue, and body; with the mind and mental objects as condition, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is craving—is that craving self, something other than self, or the two within one another?” They answered: “No, venerable Nanda! Why is that? I have observed these six classes of craving as not self, as it really is; I constantly hold this understanding: these six classes of craving, as they really are, are not self.”
The venerable Nanda said to the bhikṣuṇīs: “You should observe this meaning thus: these six classes of craving, as they really are, are not self. Sisters! Suppose that because of oil and because of a wick the light of a lamp can burn; that oil is impermanent, the wick is impermanent, the fire is impermanent, the lamp vessel is impermanent. If someone were to say: there is no oil, no wick, no fire, no lamp vessel, yet the lamplight that arises in dependence on them is permanent, constant, abiding, and not subject to change—is one who speaks thus making a fair statement?” They answered: “No, venerable Nanda! Why is that? The lamp burns conditioned by oil, wick, and lamp vessel, and that oil, wick, and lamp vessel are all impermanent; if there is no oil, no wick, no lamp vessel, the lamplight that arises in dependence on them likewise ceases, is stilled, vanishes, grows cool, and this is true.”
“In the same way, sisters! These six internal sense bases are impermanent. If someone were to say: the joy and pleasure born of the causes and conditions of these six internal sense bases are permanent, constant, abiding, not subject to change, and secure—is this a fair statement?” They answered: “No, venerable Nanda! Why is that? We have observed as it really is: with this thing and that thing as condition, this thing and that thing arise; when this conditioning thing and that ceases, this thing and that which arose likewise cease, are stilled, vanish, grow cool, and this is true.” The venerable Nanda said to the bhikṣuṇīs: “Good, good, bhikṣuṇīs! You should observe this meaning thus: with this thing and that thing as condition, this thing and that thing arise; when the condition of this thing and that ceases, this thing and that which arose likewise cease, are stilled, vanish, are quiet, grow cool, and this is true.
“Sisters! Suppose there is a great tree with roots, trunk, branches, and leaves: the roots are impermanent, and the trunk, branches, and leaves are all impermanent. If someone were to say: there are no roots, trunk, branches, or leaves of that tree, yet its shadow alone is permanent, constant, abiding, not subject to change, and secure—is this a fair statement?” They answered: “No, venerable Nanda! Why is that? As with that great tree’s roots, trunk, branches, and leaves—the roots are impermanent, and the trunk, branches, and leaves are likewise impermanent; when there are no roots, no trunk, no branches, no leaves, the shadow of the tree that depends on them is altogether gone.” “Sisters! If the six external sense bases that are the objects are impermanent, and one were to say that the joy and pleasure born of the causes and conditions of the six external sense bases are permanent, constant, abiding, not subject to change, and secure—is this a fair statement?” They answered: “No, venerable Nanda! Why is that? I have observed this meaning as it really is: with this thing and that thing as condition, this thing and that thing arise; when the condition of this thing and that ceases, this thing and that which arose likewise cease, are stilled, vanish, are quiet, grow cool, and this is true.” The venerable Nanda said to the bhikṣuṇīs: “Good, good, sisters! You should observe this meaning as it really is: with this thing and that thing as condition, this thing and that thing arise; when the condition of this thing and that ceases, this thing and that which arose likewise cease, are stilled, vanish, are extinguished, grow cool, and this is true.
“Sisters! Listen to a simile I will tell; the wise come to understand through similes. Suppose a skilled butcher of cattle, or a butcher’s apprentice, holding a sharp knife, takes apart a cow, flaying it along the seams, not harming the flesh within, not harming the hide without, separating its limbs, joints, sinews, and bones, and then covering it over again with the hide. If someone were to say: this cow’s hide and flesh are whole and not separated—is this a fair statement?” They answered: “No, venerable Nanda! Why is that? That skilled butcher of cattle or butcher’s apprentice, holding a sharp knife, flayed it along the seams, not harming hide or flesh, cut through all the limbs, joints, sinews, and bones, and covered it over again with the hide; the hide and flesh are already separated, not unseparated.”
“Sisters! I have told the simile; now I will tell its meaning. The cow stands for the coarse form of the human body, as taught at length in the Discourse on the Basket of Venomous Snakes. The flesh speaks of the six internal sense bases; the outer hide speaks of the six external sense bases; the butcher speaks of the trainee who has seen the traces; the sinews and bones between hide and flesh speak of greed and delight together; the sharp knife speaks of sharp wisdom. The learned noble disciple, with the sharp knife of wisdom, cuts through all bonds, bindings, fetters, defilements, upper defilements, and entanglements. Therefore, sisters! You should train thus: toward delightful things the mind should not be attached, for the sake of cutting off greed; toward things that provoke hatred, hatred should not arise, for the sake of cutting off hatred; toward things that provoke delusion, delusion should not arise, for the sake of cutting off delusion. Toward the five aggregates of clinging, you should observe their arising and passing away; toward the six sense bases of contact, you should observe their arising and cessation; on the four foundations of mindfulness, you should bind the mind well. Abiding in the seven factors of awakening, having cultivated the seven factors of awakening, toward the outflow of desire the mind does not cling, and the mind is liberated; toward the outflow of existence the mind does not cling, and the mind is liberated; toward the outflow of ignorance the mind does not cling, and the mind is liberated. Sisters! You should train thus.”
Then the venerable Nanda taught the Dharma for the bhikṣuṇīs, showing, instructing, illumining, and gladdening; having shown, instructed, illumined, and gladdened them, he rose from his seat and departed. Then the bhikṣuṇī Mahāprajāpatī, surrounded by her retinue of five hundred bhikṣuṇīs, went to where the Buddha was, bowed her head at the Buddha’s feet, withdrew, stood to one side, and so on up to, paid homage to the Buddha and departed. Then the World-Honored One, knowing that the bhikṣuṇī Mahāprajāpatī had departed, said to the bhikṣus: “Suppose the bright moon on the night of the fourteenth day: people look at the moon—is it full, or not yet full? Know that the moon is not yet utterly full. In the same way, the son of good family Nanda has rightly instructed and rightly taught the Dharma for the five hundred bhikṣuṇīs, yet with regard to liberation they are not yet ultimate. Yet when these bhikṣuṇīs’ lives end, there is not one to be seen with a bond not yet cut off that could make her be born again in this world.”
Then the World-Honored One said again to Nanda: “Teach the Dharma again for the bhikṣuṇīs.” Then the venerable Nanda silently carried out the instruction; when the night had passed, in the early morning he took his bowl and entered the city to beg for alms; when he had eaten, and so on up to, he went to the King’s Park, took his seat, and taught the Dharma for the bhikṣuṇīs, showing, instructing, illumining, and gladdening; having shown, instructed, illumined, and gladdened them, he rose from his seat and departed. The bhikṣuṇī Mahāprajāpatī again, at another time, surrounded before and behind by five hundred bhikṣuṇīs, went to where the Buddha was, bowed her head at the Buddha’s feet, and so on up to, paid homage and departed. Then the World-Honored One, knowing that the bhikṣuṇī Mahāprajāpatī had departed, said to the bhikṣus: “Suppose the bright moon on the night of the fifteenth day: no one doubts whether the moon is full or not full; that moon is truly, utterly full. In the same way, the son of good family Nanda has given the bhikṣuṇīs such right instruction that they are ultimately liberated; if their lives end, no one can say where their path leads: know that this is the end of suffering.” This was the World-Honored One declaring the first fruit for the five hundred bhikṣuṇīs. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔277 · Non-restraint and Restraint〕（0075c18）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 non-restraint, and there is restraint. Listen closely and reflect well; I will teach it for you. What is non-restraint? The eye faculty is not protected by restraint, and eye-consciousness is attached to forms; because it clings, painful feeling arises; because of painful feeling, he cannot make his mind one-pointed; because his mind is not one-pointed, he does not attain knowledge and vision as it really is; because he does not attain knowledge and vision as it really is, he is not free of doubt; because he is not free of doubt, he is led astray by others, and constantly dwells in suffering. So it is likewise with the ear, nose, tongue, body, and mind. This is called non-restraint. What is restraint? The eye faculty is protected by restraint; eye-consciousness cognizes forms and the mind is not defiled by attachment; the mind not being defiled by attachment, he constantly delights in dwelling further; the mind delighting in dwelling, he constantly makes his mind one-pointed; his mind being one-pointed, he knows and sees as it really is; knowing and seeing as it really is, he is far from all doubt; being far from all doubt, he is not led astray by others, and constantly dwells in ease. So it is likewise with the ear, nose, tongue, body, and mind. This is called restraint.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔278 · The Six Bases of Mastery〕（0076a03）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 thing that leads to decline, the thing that does not lead to decline, and the six bases of mastery. Listen closely and reflect well; I will teach it for you. What is the thing that leads to decline? It is when the eye cognizes forms and thoughts of desire arise, and that bhikṣu rejoices in them, praises them, grasps them, is bound to them, and turns along with that thing; know that this bhikṣu declines from wholesome things—this is what the World-Honored One teaches; this is called the thing that leads to decline. So it is likewise with the ear, nose, tongue, body, and mind. What is called the thing that does not lead to decline? With forms as condition for eye-consciousness, the bond of thoughts of desire arises, and that bhikṣu does not rejoice in it, does not praise it, does not grasp it, is not bound to it, and does not turn along with that thing; know that this bhikṣu does not decline from wholesome things—the World-Honored One teaches that this is the thing that does not lead to decline. So it is likewise with the ear, nose, tongue, body, and mind. What are the six bases of mastery? With forms as condition for eye-consciousness, no defiled attachment of thoughts of desire and bonds arises; know that this bhikṣu has mastered that base. Having mastered that base—this is what the World-Honored One teaches. So it is likewise with the ear, nose, tongue, body, and mind. If that bhikṣu, having mastered the six bases of mastery, cuts off the bond of greed and desire, the bonds of hatred and delusion are also cut off. As a king who crushes his enemies and defeats his foes is called a conquering king, so one who cuts off the many bonds is called a conquering brāhmaṇa.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔279 · The Six Faculties Untamed〕（0076a20）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 these six faculties are not tamed, not closed, not guarded, not held, not cultivated, in a future life one will surely undergo a painful result. What are the six faculties? If the eye faculty is not tamed, not closed, not guarded, not cultivated, not held, in a future life one will surely undergo a painful result; so it is likewise with the faculties of the ear, nose, tongue, body, and mind. The foolish, unlearned ordinary person, his eye faculty seeing forms, takes hold of the signs of forms, takes hold of the secondary features, lets the eye faculty go where it tends, taking hold without restraint, and dwells in the greed, craving, and evil and unwholesome things of the world, which by this flow into his mind; such people cannot hold to restraint and protect the eye faculty. So it is likewise with the faculties of the ear, nose, tongue, body, and mind. In this way, if the six faculties are not tamed, not closed, not guarded, not held, not cultivated, in a future life one will surely undergo a painful result. How is it that the six faculties, well tamed, well closed, well guarded, well held, well cultivated, in a future life will surely undergo a pleasant result? The learned noble disciple, seeing forms with the eye, does not grasp at the signs of forms, does not grasp at the secondary features, lets the eye faculty go where it tends, yet constantly dwells in restraint; the greed, craving, and evil and unwholesome things of the world do not flow into his mind; he can give rise to restraint and well protect the eye faculty. So it is likewise with the faculties of the ear, nose, tongue, body, and mind. In this way, the six faculties, well tamed, well closed, well guarded, well held, well cultivated, in a future life will surely undergo a pleasant result.” Then he spoke in verse:
“In the six sense bases of contact, abiding in non-restraint,
these bhikṣus undergo great suffering through the long night.
These people should, with regard to restraint, constantly strive to cultivate it;
with a mind of right faith, undivided, the outflows do not flow into the mind.
The eye sees those forms, the agreeable and the disagreeable;
toward the agreeable no desire arises, toward the disagreeable no aversion.
The ear hears those sounds, also the pleasing and the unpleasing;
toward the pleasing no delight and attachment, toward the unpleasing no ill arises.
What the nose faculty smells, things fragrant or foul,
toward fragrant and foul the mind is even, without desire and without resistance.
The many flavours that are eaten, they too are fine or poor;
toward fine flavours no greed arises, toward poor flavours too no choosing.
When pleasant contact touches the body, heedlessness does not arise;
when touched by painful contact, no thought of fault arises.
Evenly relinquishing pain and pleasure, what has not ceased he brings to cease;
what the mind and intellect observe, those many signs—
falsely they give rise to discrimination, and desire and craving grow and spread;
awakening to those evils, he abides in a mind free from desire.
Well gathering these six faculties, the contact of the six objects cannot shake him;
crushing the hosts of Māra, he crosses birth and death to the other shore.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔280 · Not to Be Honoured〕（0076c03）Thus have I heard. At one time the World-Honored One was wandering among the people in the Kośala country, and reached the Śiṃśapā Grove north of the town of Pintou. Then the brāhmaṇas and householders of the town of Pintou all heard that the World-Honored One was wandering among the people in the Kośala country and was staying in the Śiṃśapā Grove of the town of Pintou. Having heard this, they all came out of the town together, reached the Śiṃśapā Grove, went to where the World-Honored One was, bowed their heads at the Buddha’s feet, withdrew, and sat to one side. Then the World-Honored One said to the brāhmaṇas and householders of the town of Pintou: “If someone asks you: what kind of ascetics and brahmins should not be honoured, respected, venerated, or supported? you should answer: if ascetics and brahmins see forms with the eye and are not free of greed, not free of desire, not free of craving, not free of thirst, not free of longing, their minds inwardly not still, what they practise is unrighteous, what they practise is coarse and harsh conduct; so it is likewise with the ear, nose, tongue, body, and mind and mental objects—bhikṣus of this kind should not be honoured, respected, venerated, or supported.
“When this has been said, he will ask again: why should ascetics and brahmins of this kind not be honoured, respected, venerated, or supported? You should answer: we see forms with the eye and are not free of desire, not free of craving, not free of thirst, not free of longing, our minds inwardly not still; so it is likewise with the ear, nose, tongue, body, and mind and mental objects. Those ascetics and brahmins see forms with the eye and are likewise not free of greed, not free of desire, not free of craving, not free of thirst, not free of longing, their minds inwardly not still, they practise what is unrighteous, they practise coarse and harsh conduct; so it is likewise with the ear, nose, tongue, body, and mind and mental objects. I seek among them for a difference and see no conduct that differs. Therefore ascetics and brahmins of these kinds I should not honour, respect, venerate, or support.
“If he asks again: what kind of ascetics and brahmins should be honoured, respected, venerated, and supported? you should answer: if they see forms with the eye and are free of greed, free of desire, free of craving, free of thirst, free of longing, their minds inwardly still, they do not practise unrighteous conduct, they practise even conduct, they do not practise coarse and harsh conduct; so it is likewise with the ear, nose, tongue, body, and mind and mental objects—ascetics and brahmins of this kind are to be honoured, respected, venerated, and supported.
“If he asks again: why are ascetics and brahmins of this kind honoured, respected, venerated, and supported? you should answer: we see forms with the eye and are not free of greed, not free of desire, not free of craving, not free of thirst, not free of longing, our minds inwardly not still, we practise unrighteous conduct, we practise coarse and harsh conduct; so it is likewise with the ear, nose, tongue, body, and mind and mental objects. These ascetics and brahmins of these kinds are free of greed, free of desire, free of thirst, free of longing, their minds inwardly still, they practise conduct in accordance with the Dharma, they do not practise coarse and harsh conduct; so it is likewise with the ear, nose, tongue, body, and mind and mental objects. We seek among them for a difference, and because we see a difference, ascetics and brahmins of that kind are to be honoured, respected, venerated, and supported.
“When this has been said, if he asks again: what conduct do those ascetics and brahmins have? What appearance? What signs, so that you know that these ascetics and brahmins are free of greed and heading toward the taming of greed, free of hatred and heading toward the taming of hatred, free of delusion and heading toward the taming of delusion? you should answer: we see that those ascetics and brahmins are of this kind: in secluded places, in the forest under trees, on low beds and seats and grass mats, they practise seclusion, keep far from women, and keep close to those who delight in solitude and to fellow practitioners of meditative reflection; if they are in that place, there are no forms seen by the eye there that could give rise to delight and attachment, no sounds of the ear, odours of the nose, tastes of the tongue, tangibles of the body that could give rise to delight and attachment. If those ascetics and brahmins have such conduct, such an appearance, such signs, then we know that these ascetics and brahmins are free of greed and heading toward the taming of greed, free of hatred and heading toward the taming of hatred, free of delusion and heading toward the taming of delusion.”
Then the ascetics, brahmins, and householders said to the Buddha: “Wonderful, World-Honored One! Not praising himself, not disparaging others, he rightly speaks the meaning of it, distinguishing defilement and purity with regard to each of the sense bases, and teaches dependent arising at length, as the Tathāgata, the Worthy One, the Perfectly Awakened One teaches. Suppose there were a man who could rescue the drowning, open what is shut, show the way to the lost, and light a lamp in a dark place. So too is the World-Honored One: not praising himself, not disparaging others, he rightly speaks the meaning of it, and so on up to, as the Tathāgata, the Worthy One, the Perfectly Awakened One teaches.” Then the brāhmaṇas and householders of the town of Pintou, having heard what the Buddha said, rejoiced, paid homage, and departed.
〔281 · Knowledge and Liberation〕（0077a29）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. Then a renunciant, the matted-hair Maudgalyāyana, came to where the Buddha was, and they greeted one another; having greeted one another, he withdrew and sat to one side. Then the World-Honored One said to the matted-hair Maudgalyāyana: “Where have you come from?” The matted-hair Maudgalyāyana said to the Buddha: “I have come from those many ascetics, brahmins, and caraka renunciants of the various other paths, who gathered in the Unprecedented Hall to hear the Dharma; I have come from that grove.” The Buddha said to the matted-hair Maudgalyāyana: “For the sake of what benefit did you go to those many ascetics, brahmins, and caraka renunciants of the various other paths to hear them teach?” The matted-hair Maudgalyāyana said: “I went to try hearing the benefit of their contending in debate, and to hear the benefit of their debating against one another.” The Buddha said to Maudgalyāyana: “Through the long night, the benefit of the contending in debate and the debating against one another of the ascetics, brahmins, and caraka renunciants of the various other paths is simply mutual destruction.”
The matted-hair Maudgalyāyana said to the Buddha: “Gautama! The benefit of what teaching do you teach your disciples, so that they pass it on to others in turn, do not misrepresent the Tathāgata, neither adding nor subtracting, speaking truly, speaking of the Dharma, speaking of the Dharma in due order, so that no one else can come to compare, challenge, or rebuke?” The Buddha said to Maudgalyāyana: “The benefit of the fruit of knowledge and liberation—what is passed on to others in turn does not misrepresent the Tathāgata, does not go against its principle, is speaking of the Dharma in due order, and no one can come to compare, challenge, or find fault.” The matted-hair Maudgalyāyana said to the Buddha: “Gautama! Do the disciples have a teaching which, cultivated and much cultivated, can fulfil the benefit of knowledge and liberation?” The Buddha said to the matted-hair Maudgalyāyana: “There are the seven factors of awakening; cultivated and much cultivated, the benefit of knowledge and liberation is fulfilled.” The matted-hair Maudgalyāyana said to the Buddha: “Is there a teaching which, cultivated, can fulfil the seven factors of awakening?” The Buddha said to the matted-hair Maudgalyāyana: “There are the four foundations of mindfulness; cultivated and much cultivated, they can fulfil the seven factors of awakening.” The matted-hair Maudgalyāyana said to the Buddha: “Again, is there a teaching which, cultivated and much cultivated, fulfils the four foundations of mindfulness?” The Buddha said to the matted-hair Maudgalyāyana: “There are the three good conducts; cultivated and much cultivated, they can fulfil the four foundations of mindfulness.” The matted-hair Maudgalyāyana said to the Buddha: “Again, is there a teaching which, cultivated and much cultivated, fulfils the three good conducts?” The Buddha said to Maudgalyāyana: “There is the restraint of the six sense bases of contact; cultivated and much cultivated, it fulfils the three good conducts.”
The matted-hair Maudgalyāyana said to the Buddha: “How is it that the restraint of the six sense bases of contact, cultivated and much cultivated, fulfils the three good conducts?” The Buddha said to Maudgalyāyana: “If the eye sees forms that are agreeable, lovely, that nourish desire and pleasure, that make one cling, that bhikṣu, having seen them, does not rejoice, does not praise, does not grasp at them, does not attach, does not linger; if the eye sees forms that are disagreeable, not lovely, that accord with painful feeling, the bhikṣus, having seen them, do not fear, do not loathe, do not reject, do not hate. Toward those fine forms, once eye-seeing has arisen, he never clings; toward forms that are not fine, once eye-seeing has arisen, he never clings; his mind inwardly abides unmoving, well cultivates liberation, and the mind does not grow slack or weary. So it is likewise with the ear, nose, tongue, body, and mind-consciousness and mental objects. In this way, cultivating and much cultivating the six bases of contact fulfils the three good conducts.
“How does cultivating the three good conducts fulfil the four foundations of mindfulness? The learned noble disciple, in a secluded place, in the forest, under a tree, trains thus and reflects thus: this bad bodily conduct will surely bring a bad result in this life and the next. If I practise bad bodily conduct, I will surely feel aversion and regret myself, others will reject and despise me, the great teacher will reproach me, and those who practise pure conduct will reject me in accordance with the Dharma; my bad name will spread in all four directions, and when the body breaks up and life ends I will fall into hell. Seeing such results in this life and the next from bad bodily conduct, he therefore removes bad bodily conduct and cultivates good bodily conduct; so it is likewise with bad verbal and mental conduct. This is called having cultivated the three good conducts, obtaining the purity and fulfilment of the four foundations of mindfulness.
“How does cultivating the four foundations of mindfulness obtain the fulfilment of the seven factors of awakening? Maudgalyāyana! A bhikṣu thus dwells in contemplation of the body as body, following it; when he dwells in contemplation of the body as body, following it, he gathers his mindfulness, abides, and does not forget. At that time he cultivates with skilful means the awakening factor of mindfulness. Having cultivated with skilful means the awakening factor of mindfulness, he obtains the fulfilment of the awakening factor of mindfulness; within that mindfulness he investigates dharmas, thinking and considering. At that time he cultivates with skilful means the awakening factor of investigation of dharmas. Having cultivated with skilful means the awakening factor of investigation of dharmas, he gains the fulfilment of the awakening factor of investigation of dharmas; investigating those dharmas, thinking and considering, he cultivates with skilful means the awakening factor of energy. Having cultivated with skilful means the awakening factor of energy, he gains the fulfilment of the awakening factor of energy; having strenuously exerted energy, a joyful mind arises. At that time he cultivates with skilful means the awakening factor of joy. Having cultivated the awakening factor of joy, he gains the fulfilment of the awakening factor of joy; the mind being joyful, body and mind are calmed. At that time he cultivates the awakening factor of tranquillity. Having cultivated the awakening factor of tranquillity, he gains the fulfilment of the awakening factor of tranquillity; body and mind being calmed, he attains samādhi. At that time he cultivates the awakening factor of concentration. Having cultivated the awakening factor of concentration, the awakening factor of concentration is fulfilled, that is, he makes his mind one-pointed, greed and sorrow cease and are stilled, inwardly the mind practises equanimity, and he cultivates with skilful means the awakening factor of equanimity. Having cultivated with skilful means the awakening factor of equanimity, he gains the purity and fulfilment of the awakening factor of equanimity. Of the foundations of mindfulness of feelings, mind, and dharmas, it is likewise taught. In this way, cultivating the four foundations of mindfulness, the seven factors of awakening are fulfilled.
“How does cultivating the seven factors of awakening fulfil knowledge and liberation? Maudgalyāyana! If a bhikṣu cultivates the awakening factor of mindfulness based on seclusion, based on dispassion, based on cessation and relinquishment, cultivating the awakening factor of mindfulness in going forward, he gains the purity and fulfilment of knowledge and liberation. And so on up to cultivating the awakening factor of equanimity, it is likewise taught. This is called having cultivated the seven factors of awakening, knowledge and liberation are pure and fulfilled. In this way, Maudgalyāyana! dharma depends on dharma, and from this shore one reaches the other shore.” When this Dharma was spoken, the matted-hair Maudgalyāyana, far from dust and free of stain, attained the pure Dharma-eye. Then the matted-hair Maudgalyāyana saw the Dharma, attained the Dharma, knew the Dharma, entered the Dharma, crossed beyond all doubt, did not depend on others, and within the Dharma and Discipline attained fearlessness. He rose from his seat, arranged his robe, paid homage to the Buddha, joined his palms, and said to the Buddha: “May I now go forth in the true Dharma and Discipline and obtain the full status of a bhikṣu?” The Buddha said to Maudgalyāyana: “You have now been able to go forth in the true Dharma and Discipline, and have obtained in full the status of a bhikṣu; having gone forth, reflect single-mindedly and dwell in heedfulness, and so on up to, become an arhat.”
〔282 · The Unsurpassed Cultivation of the Faculties〕（0078a22）Thus have I heard. At one time the Buddha was staying in the Jiaweiqieluo Mouzhenlintuo Grove. Then a young man named Uttara, a disciple of Boluoshena, came to where the Buddha was, greeted him respectfully, withdrew, and sat to one side. Then the World-Honored One said to Uttara: “Does your teacher Boluoshena teach you the cultivation of the faculties?” Uttara said: “He has, Gautama!” The Buddha said to Uttara: “How does your teacher Boluoshena teach the cultivation of the faculties?” Uttara said to the Buddha: “My teacher Boluoshena says: the eye does not see forms, the ear does not hear sounds; this is called the cultivation of the faculties.” The Buddha said to Uttara: “If it is as your Boluoshena says, does a blind man cultivate the faculties? Why is that? Because it is precisely the blind man whose eye does not see forms.” Then the venerable Ānanda was behind the World-Honored One, holding a fan and fanning the Buddha. The venerable Ānanda said to Uttara: “If it is as Boluoshena says, does a deaf man cultivate the faculties? Why is that? Because it is precisely the deaf man whose ear does not hear sounds.” Then the World-Honored One said to the venerable Ānanda: “The unsurpassed cultivation of the faculties in the noble Dharma and Discipline is different from this.” Ānanda said to the Buddha: “May the World-Honored One teach the bhikṣus the unsurpassed cultivation of the faculties of the noble Dharma and Discipline; having heard it, the bhikṣus will receive and keep it and practise it.”
The Buddha said to Ānanda: “Listen closely and reflect well; I will teach it for you. Conditioned by the eye and forms, eye-consciousness arises; seeing an agreeable form, one wishes to cultivate the Tathāgata’s weariness with right mindfulness and right knowledge. With the eye and forms as condition eye-consciousness arises, and it is disagreeable; one wishes to cultivate the Tathāgata’s non-weariness with right mindfulness and right knowledge. With the eye and forms as condition eye-consciousness arises, and it is agreeable and disagreeable; one wishes to cultivate the Tathāgata’s weariness and non-weariness with right mindfulness and right knowledge. With the eye and forms as condition eye-consciousness arises, and it is disagreeable and agreeable; one wishes to cultivate the Tathāgata’s non-weariness and weariness with right mindfulness and right knowledge. With the eye and forms as condition eye-consciousness arises, and it is agreeable, disagreeable, and both agreeable and disagreeable; one wishes to cultivate the Tathāgata’s right mindfulness and right knowledge, free of both weariness and non-weariness, dwelling with a mind of equanimity. In this way, Ānanda! If with regard to these five phrases the mind is well tamed, well closed, well guarded, well gathered, well cultivated, this is the unsurpassed cultivation of the faculties with regard to the eye and forms. Of the ear, nose, tongue, body, and mind and mental objects it is likewise taught. Ānanda! This is called the unsurpassed cultivation of the faculties of the noble Dharma and Discipline.”
The venerable Ānanda said to the Buddha: “World-Honored One! What is the noble cultivation of the faculties in the noble Dharma and Discipline?” The Buddha said to Ānanda: “With the eye and forms as condition eye-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises. That noble disciple knows fully as it really is: with my eye and forms as condition eye-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; this is quiescence, this is sublime, that is, equanimity toward both; having attained that equanimity, he is free of weariness and non-weariness. Like the instant of a strong man. In this way, with the eye and forms as condition eye-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; in an instant all ceases entirely, and he is able to be free of weariness and non-weariness: this is equanimity.
“In this way, with the ear and sounds as condition ear-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises. The noble disciple knows fully as it really is: my ear-consciousness hears sounds; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; this is quiescence, sublime, that is, equanimity; having attained equanimity, he is free of weariness and non-weariness. Like a man of great strength snapping his fingers: the sound arises and at once ceases. In this way, with the ear and sounds as condition ear-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely: this is equanimity; having attained that equanimity, he is free of weariness and non-weariness.
“With the nose and odours as condition nose-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises. The noble disciple knows fully as it really is: with the nose and odours as condition nose-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; this is quiescence, this is sublime, that is, equanimity; having attained that equanimity, he is free of weariness and non-weariness. Like a lotus, not stained by water. In this way, with the nose and odours as condition nose-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely, that is, equanimity; having attained that equanimity, he is free of weariness and non-weariness.
“With the tongue and tastes as condition tongue-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises. That noble disciple knows fully as it really is: with the tongue and tastes as condition tongue-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely, quiescent, sublime, that is, equanimity; having attained that equanimity, he is free of weariness and non-weariness. Like a strong man gathering spittle on the tip of his tongue and spitting it all out so that it is gone. In this way, with the tongue and tastes as condition tongue-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely, that is, equanimity; having attained that equanimity, he is free of weariness and non-weariness.
“With the body and tangibles as condition body-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely. The noble disciple knows fully as it really is: with the body and tangibles as condition body-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely, quiescent, sublime, that is, equanimity; having attained that equanimity, he is free of weariness and non-weariness. Like an iron ball heated until extremely hot: a few drops of water sprinkled on it at once vanish. In this way, with the body and tangibles as condition body-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely, that is, equanimity; having attained that equanimity, he is free of weariness and non-weariness.
“With the mind and mental objects as condition mind-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, it swiftly ceases. The noble disciple knows fully as it really is: with the mind and mental objects as condition mind-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely; this is quiescence, this is sublime, that is, equanimity; having attained that equanimity, he is free of weariness and non-weariness. Like a strong man cutting off the crown of a palmyra tree. In this way, with the mind and mental objects as condition mind-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; having arisen, all ceases entirely, that is, equanimity; having attained that equanimity, he is free of weariness and non-weariness. Ānanda! This is, in the noble Dharma and Discipline, the cultivation of the faculties for the noble disciple.”
Ānanda asked: “What is the trainee who has seen the traces in the noble Dharma and Discipline?” The Buddha said to Ānanda: “With the eye and forms as condition eye-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; that noble disciple is ashamed and repelled. So it is likewise with the ear, nose, tongue, and body; with the mind and mental objects as condition mind-consciousness arises; the agreeable arises, the disagreeable arises, the agreeable-and-disagreeable arises; that noble disciple is ashamed and repelled. Ānanda! This is called the trainee who has seen the traces of the noble Dharma and Discipline. Ānanda! This is called the unsurpassed cultivation of the faculties of the noble Dharma and Discipline. The noble cultivation of the faculties has been taught; the trainee who has seen the traces has been taught. Ānanda! What I had to do for the śrāvakas, what was to be done, has been done; you should do what is to be done …” What follows is taught at length as in the Discourse on the Basket of Venomous Snakes. When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.
卷第十三Fascicle 13
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第十三，本卷為六處相應之第四卷；自經三百零四至經三百四十二，凡三十九經。所說仍就眼、耳、鼻、舌、身、意六處而說：或說六六法、六分別六入處，或答一比丘怎樣知、怎樣見而得見法，或說諸天世人染著諸境而如來樂住，或答尊者鹿紐第二住與一一住、歡喜集與苦集，或為尊者富樓那略說而問其往西方輸盧那之忍，或為年耆的摩羅迦舅略說「見以見為量」而聽其偈，或說離於信等而正知而說的經法，或說斷欲、眼之生住轉出與無常、苦、非我，或答生聞婆羅門一切、一切有、一切法之問，或答一比丘內外入處之分別，或說六內入處乃至六覆、三世之眼、有因有緣有縛法、第一義空，或說六喜行、六憂行、六捨行與六常行。說者多為世尊告諸比丘；其中一比丘、尊者鹿紐、尊者富樓那、摩羅迦舅、生聞婆羅門諸經為問答。偈五處；本卷無攝頌。往返問答之長經，經內依問答回合分段。底本略說之處，白話依底本之語作提挈句，不代為補出；六根遞推之「耳、鼻、舌、身、意亦如是說」，白話照省。段首（…）＝大正藏頁·欄·行錨。
〔0·題署〕（0086c20）經名是「雜阿含經」，這是「卷第十三」。譯者署名「宋天竺三藏求那跋陀羅譯」——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷收經三十九部，自經三百零四至經三百四十二；偈五處；卷末以「雜阿含經卷第十三」作結。
〔304·有六六法〕（0086c23）我是這樣聽說的：有一個時候，佛住在拘留搜調牛聚落。那時，世尊告訴諸比丘：『我現在要為你們說法，初、中、後都善，義善、味善，純一、圓滿、清淨，梵行清白。仔細聽，好好思惟。有六六法。什麼是六六法？就是六內入處、六外入處、六識身、六觸身、六受身、六愛身。
『什麼是六內入處？就是眼入處、耳入處、鼻入處、舌入處、身入處、意入處。什麼是六外入處？色入處、聲入處、香入處、味入處、觸入處、法入處。什麼是六識身？就是眼識身、耳識身、鼻識身、舌識身、身識身、意識身。什麼是六觸身？就是眼觸、耳觸、鼻觸、舌觸、身觸、意觸。什麼是六受身？就是眼觸所生的受、耳觸所生的受、鼻觸所生的受、舌觸所生的受、身觸所生的受、意觸所生的受。什麼是六愛身？就是眼觸所生的愛、耳觸所生的愛、鼻觸所生的愛、舌觸所生的愛、身觸所生的愛、意觸所生的愛。
『如果有人說眼是我，這是不對的。為什麼呢？因為眼是生滅的；如果眼是我，我就應當承受生死，所以說眼是我的，這是不對的。同樣地，若是色、眼識、眼觸、眼觸所生的受，如果說是我，這是不對的。為什麼呢？眼觸所生的受是生滅之法；如果眼觸所生的受是我，我又應當承受生死，所以說眼觸所生的受是我，這是不對的，因此眼觸所生的受不是我。同樣地，耳、鼻、舌、身、意觸所生的受不是我。為什麼呢？意觸所生的受是生滅之法，如果是我，我又應當承受生死，所以說意觸所生的受是我，這是不對的，因此意觸所生的受不是我。
『像這樣，比丘！應當如實知道眼所作、智所作、寂滅所作，開發神通，正向涅槃。怎樣如實知見眼所作，乃至正向涅槃呢？是這樣的。比丘！眼不是我；若是色、眼識、眼觸、眼觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂，那也觀察為不是我。耳、鼻、舌、身、意也是這樣說。這叫做如實知見眼所作，乃至正向涅槃，這叫做六六法經。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔305·六分別六入處〕（0087a27）我是這樣聽說的：有一個時候，佛住在拘留搜調牛聚落。那時，世尊告訴諸比丘：『我現在要為你們說法，初、中、後都善，義善、味善，純一、圓滿、清淨，梵行清白，就是六分別六入處經。仔細聽，好好思惟，當為你們說。
『什麼是六分別六入處經？就是對於眼入處不如實知見的人，對於色、眼識、眼觸、眼觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂，也不如實知見；因為不如實知見，就對眼染著，對於色、眼識、眼觸、眼觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂，都生起染著。耳、鼻、舌、身、意也是這樣：對於法、意識、意觸、意觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂，不如實知見；因為不如實知見，就生起染著。像這樣，染著相應、愚闇、顧念、結縛他的心，長養五受陰；以及當來的有愛、貪、喜，全都增長；身心疲憊惡劣，身心敗壞而燒然，身心熾然，身心狂亂，身中生起苦覺；因為那身中生起苦覺，於未來世生、老、病、死、憂、悲、惱、苦全都增長，這叫做純一大苦陰的聚集。
『諸比丘！如果對眼如實知見，對於色、眼識、眼觸、眼觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂，如實知見；見了之後，對眼不染著，對於色、眼識、眼觸、眼觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂，不染著。耳、鼻、舌、身、意與法也是這樣如實知見：對於法、意識、意觸、意觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂，如實知見；因為如實知見，對意不染著。對於法、意識、意觸、意觸因緣所生的受，內心所覺的或苦、或樂、不苦不樂，不染；因為不染著，就不相雜、不愚闇、不顧念、不繫縛，損減五受陰；當來的有愛、貪、喜，種種的染著，全都消滅；身不疲苦，心不疲苦，身不燒，心不燒，身不熾然，心不熾然，身覺得樂，心覺得樂；因為身心覺得樂，於未來世生、老、病、死、憂、悲、惱、苦全都消滅，像這樣，純大苦聚陰滅。
『作這樣知、這樣見的人，名為正見修習滿足，正志、正方便、正念、正定也修習滿足；前面所說的正語、正業、正命清淨修習滿足，這叫做修習八聖道清淨滿足。八聖道修習滿足之後，四念處修習滿足，四正勤、四如意足、五根、五力、七覺分修習滿足。
『若是應當知、應當了的法，全都知、全都了。若是應當知、應當斷的法，全都知、全都斷。若是應當知、應當作證的法，全都作證。若是應當知、應當修習的法，全都已經修習。什麼法應當知、應當了，全都知、全都了？就是名色。什麼法應當知、應當斷？就是無明及有愛。什麼法應當知、應當證？就是明、解脫。什麼法應當知、應當修？就是止、觀。若比丘對於這些法，應當知、應當了的，全都知、全都了；應當知、應當斷的法，全都知、全都斷；應當知、應當作證的法，全都知、全都證；應當知、應當修的法，全都知、全都修，這叫做比丘斷了愛的結縛，正無間等，究竟苦邊。諸比丘！這叫做六分別六入處經。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔306·而得見法〕（0087c18）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘獨自在一個安靜的地方，專精思惟，作這樣的念頭：『比丘怎樣知、怎樣見，而得見法？』這樣思惟之後，從禪定中出來，前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！我獨自在一個安靜的地方，專精思惟，作這樣的念頭：比丘怎樣知、怎樣見，而得見法？』
那時，世尊告訴那比丘：『仔細聽，好好思惟，當為你說。有二法。什麼是二？眼與色為二……』像這樣廣說，乃至『……因為不是其境界的緣故。為什麼呢？眼與色為緣生起眼識，三事和合為觸，與觸俱生受、想、思，這四種無色陰，以及眼、色，這些法名為人；對於這些法，作人之想，作眾生、那羅、摩㝹闍、摩那婆、士夫、福伽羅、耆婆、禪頭之想。
『又這樣說：我眼見色，我耳聞聲，我鼻嗅香，我舌嘗味，我身覺觸，我意識法。那施設又這樣言說：這位尊者是這樣的名、這樣的生、這樣的姓、這樣的食、這樣地受苦樂、這樣地長壽、這樣地久住、這樣的壽命分齊。比丘！這就是想，這就是誌，這就是言說；這些法全都是無常、有為、由思願為緣而生的；若是無常、有為、由思願為緣而生的，那就是苦。又那苦生起，也是苦住，也是苦滅，也是苦數數出生，一切都是苦。若是那苦無餘地斷、吐、盡、離欲、滅、息、沒，其餘的苦不再相續，不再出生，這就是寂滅，這就是勝妙，就是所謂捨棄一切有餘、一切愛盡、無欲、滅盡、涅槃。
『耳、鼻、舌，身觸為緣，生起身識，三事和合為觸，與觸俱生受、想、思，這四種是無色陰，身根是色陰，這名為人……』如上文所說，乃至『……滅盡、涅槃。緣於意與法，生起意識，三事和合為觸，與觸俱生受、想、思，這四種無色陰，以及四大，是士夫所依，這些法名為人……』如上文廣說，乃至『……滅盡、涅槃。若有人對於這些法，心隨入，住於解脫而不退轉，對於那所生起的繫著，沒有我。比丘！這樣知、這樣見，就是見法。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔307·名為見法〕（0088a21）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘獨自在一個安靜的地方，專精思惟，作這樣的念頭：『怎樣知、怎樣見，名為見法？』思惟之後，從禪定中出來，前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！我獨自在一個安靜的地方，專精思惟，作這樣的念頭：比丘怎樣知、怎樣見，名為見法？現在請問世尊，唯願為我解說。』
佛告訴比丘：『仔細聽，好好思惟，當為你說。有二法，眼與色，為緣生起眼識……』如上文廣說。『尊者！如所說的偈：』
『眼與色二種為緣，生起心與心法，
識、觸以及與之俱生的，受、想等，皆是有因；
不是我、不是我所，也不是福伽羅，
也不是摩㝹闍，也不是摩那婆，
這就是生滅，是苦陰的變易之法；
對這些作想，施設為眾生。
那羅、摩㝹闍，以及摩那婆，
還有其餘眾多的想，都因苦陰而生。
諸業、愛、無明，是積集他世諸陰之因；
其餘的沙門、異道，另說二法的人，
他們只有言說，聽了之後更增癡惑。
貪愛止息無餘，無明隱沒而永滅，
愛盡而眾苦止息，這是無上的佛眼所說。』
佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔308·染著愛樂住〕（0088b15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『諸天、世人對於色染著、愛樂而住，那色若是無常、變易、滅盡，那些天、人就生起大苦；對於聲、香、味、觸、法染著、愛樂而住，那法變易、無常、滅盡，那些天、人就得大苦而住。
『如來對於色、色集、色滅、色味、色患、色離如實知道，如實知道之後，對於色不再染著、愛樂而住，那色變易、無常、滅盡，就生起樂住；對於聲、香、味、觸、法的集、滅、味、患、離如實知道，如實知道之後，不再染著、愛樂而住，那色變易、無常、滅盡，就生起樂住。為什麼呢？眼與色為緣生起眼識，三事和合為觸，以觸為緣而有受，或苦、或樂、不苦不樂，對這三受的集、這受的滅、這受的患、這受的離如實知道，於那色的因緣所生的阨礙，阨礙盡了之後，名為無上安隱涅槃。耳、鼻、舌、身、意與法為緣生起意識，三事和合為觸，以觸為緣而有受，或苦、或樂、不苦不樂，對那受的集、受的滅、受的味、受的患、受的離如實知道，如實知道之後，那法的因緣所生的阨礙，阨礙盡了之後，名為無上安隱涅槃。』那時，世尊就說偈言：
『對於色、聲、香、味，觸、法這六種境界，
一向生起喜悅，愛染而深深樂著。
諸天以及世人，唯獨以此為樂，
當它變易滅盡的時候，他們就生起大苦。
唯有諸位賢聖，見它的滅為樂，
世間所樂的，觀察起來都是怨敵。
賢聖所見為苦的，世間以為是樂；
世間所以為苦的，對聖者而言則是樂。
這甚深難解之法，世間對它生起疑惑，
被大黑闇所昏沒，盲冥而無所見。
唯有具智慧的人，啟發蒙昧、開啟大光明；
這樣甚深的句義，不是聖者，誰能知道？
不再回來受身的人，深深通達，諦實明了。』
佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔309·云何第二住〕（0088c18）我是這樣聽說的：有一個時候，佛住在瞻婆國的揭伽池側。那時，尊者鹿紐來到佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！如世尊所說，有第二住，有一一住。那什麼是第二住？什麼是一一住？』
佛告訴鹿紐：『好啊！好啊！鹿紐！能問如來這樣的義理。』佛告訴鹿紐：『若眼所識的色是可愛、可樂、可念、可意的，長養欲望；那比丘見了之後，喜樂、讚歎、繫著而住；愛樂、讚歎、繫著而住之後，心轉而歡喜；歡喜之後，深深樂著；深深樂著之後，貪愛；貪愛之後，阨礙。歡喜、深樂、貪愛、阨礙的，這叫做第二住。耳、鼻、舌、身、意也是這樣說。鹿紐！有這樣一類的比丘，即使在空閑之處獨處，仍名為第二住。為什麼呢？因為愛喜不斷不滅的緣故。愛欲不斷、不知的，諸佛如來說為第二住。
『若有比丘對於可愛、可樂、可念、可意、長養欲望的色，那比丘見了之後，不喜樂，不讚歎，不繫著而住；不喜樂、不讚歎、不繫著而住之後，不歡喜；因為不歡喜，不深樂；因為不深樂，不貪愛；因為不貪愛，不阨礙。不歡喜、深樂、貪愛、阨礙的，這叫做一一住。耳、鼻、舌、身、意也是這樣說。鹿紐！這樣一類的比丘，即使住在高樓重閣，仍是一一住的人。為什麼呢？因為貪愛已經盡了、已經知了的緣故。貪愛已盡、已知的，諸佛如來說名為一一住。』那時，尊者鹿紐聽了佛所說的，歡喜隨喜，作禮而去。
〔310·歡喜集已〕（0089a12）我是這樣聽說的：有一個時候，佛住在瞻婆國的揭伽池側。那時，尊者鹿紐來到佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『好啊！世尊！請為我說法；我聽了法之後，當獨自在一個安靜的地方，專精思惟，不放逸而住，乃至自知不受後有。』佛告訴鹿紐：『好啊！好啊！鹿紐！能問如來這樣的義理。仔細聽，好好思惟，當為你說。』
佛告訴鹿紐：『若眼見到可愛、可樂、可意、可念、長養欲望的色，見了之後，他稱說讚歎、繫著；欣悅、讚歎、繫著之後，就歡喜集起；歡喜集起之後，就苦集起。耳、鼻、舌、身、意也是這樣說。鹿紐！若有比丘眼見到可愛、可樂、可念、可意、長養欲望的色，見了之後，不欣悅，不讚歎，不繫著；因為不欣悅、不讚歎、不繫著，不歡喜集起；因為不歡喜集起，就苦滅。耳、鼻、舌、身、意與法也是這樣說。』那時，尊者鹿紐聽了佛所說的，歡喜隨喜，作禮而去。
那時，尊者鹿紐聽了佛說法、教誡之後，獨自在一個安靜的地方，專精思惟，不放逸而住，乃至得阿羅漢，心善解脫。
〔311·去涅槃遠〕（0089b01）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，尊者富樓那來到佛那裡，以頭頂禮佛足，退住一旁，對佛說：『好啊！世尊！請為我說法；我將坐在獨自一個安靜的地方，專精思惟，不放逸而住，乃至自知不受後有。』
佛告訴富樓那：『好啊！好啊！能問如來這樣的義理。仔細聽，好好思惟，當為你說。若有比丘眼見到可愛、可樂、可念、可意、長養欲望的色，見了之後，欣悅、讚歎、繫著；欣悅、讚歎、繫著之後，歡喜；歡喜之後，樂著；樂著之後，貪愛；貪愛之後，阨礙。因為歡喜、樂著、貪愛、阨礙，離涅槃遠。耳、鼻、舌、身、意也是這樣說。
『富樓那！若比丘眼見到可愛、可樂、可念、可意、長養欲望的色，見了之後，不欣悅，不讚歎，不繫著；因為不欣悅、不讚歎、不繫著，不歡喜；因為不歡喜，不深樂；因為不深樂，不貪愛；因為不貪愛，不阨礙。因為不歡喜、不深樂、不貪愛、不阨礙，漸漸接近涅槃。耳、鼻、舌、身、意也是這樣說。』
佛告訴富樓那：『我已經略說了法教，你想住在什麼地方？』富樓那對佛說：『世尊！我已蒙世尊略說教誡，我想到西方輸盧那的人間去遊行。』佛告訴富樓那：『西方輸盧那人兇惡、輕躁、弊暴、好罵。富樓那！你若是聽到他們兇惡、輕躁、弊暴、好罵、毀辱，當怎麼辦？』富樓那對佛說：『世尊！若是那西方輸盧那國的人，當面兇惡、訶罵、毀辱，我會這樣想：那西方輸盧那人賢善有智慧，雖然在我面前兇惡、弊暴、罵我、毀辱我，還不曾用手、石頭來打擲我。』
佛告訴富樓那：『那西方輸盧那人若只是兇惡、輕躁、弊暴、罵辱，對你還可以算是得脫；若又用手、石頭打擲，當怎麼辦？』富樓那對佛說：『世尊！西方輸盧那人倘若用手、石頭加在我身上，我會這樣念：輸盧那人賢善有智慧，雖然用手、石頭加我，卻不用刀杖。』
佛告訴富樓那：『若是那些人倘若用刀杖加在你身上，又當怎樣？』富樓那對佛說：『世尊！若是那些人倘若用刀杖加在我身上，我會這樣想：那輸盧那人賢善有智慧，雖然用刀杖加在我身上，卻沒有殺我。』
佛告訴富樓那：『假使那些人倘若殺了你，當怎麼辦？』富樓那對佛說：『世尊！若是西方輸盧那人倘若殺了我，我會這樣想：有一些世尊的弟子，厭患此身，或用刀自殺，或服毒藥，或用繩子自縊，或投入深坑；那西方輸盧那人賢善有智慧，對於我這朽敗之身，以少許的方便，便使我得到解脫。』
佛說：『好啊！富樓那！你善學忍辱，你現在堪能在輸盧那的人間住止，你現在適宜去了，去度那些未度的，安那些未安的，令未涅槃的得到涅槃。』那時，富樓那聽了佛所說的，歡喜隨喜，作禮而去。
那時，尊者富樓那過了一夜，清晨時著衣持鉢，進入舍衛城乞食；食畢回來，出城，付囑好臥具，拿著衣鉢離去，到西方輸盧那的人間遊行。到了之後，在那裡夏安居，為五百位優婆塞說法，建立五百座僧伽藍，繩床、臥褥、供養的眾多用具全都備足。三個月過後，具足三明，就在那裡入無餘涅槃。
〔312·見以見為量〕（0089c24）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，摩羅迦舅來到佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『好啊！世尊！請為我說法；我聽了法之後，獨自在一個安靜的地方，專精思惟，不放逸而住，乃至不受後有。』
那時，世尊告訴摩羅迦舅說：『那些年少、聰明、根性銳利的人，在我的法、律中出家不久，在我的法、律中尚且沒有懈怠；何況你今天年紀老大、諸根已熟，卻想聽我略說的教誡。』摩羅迦舅對佛說：『世尊！我雖然年紀老大、諸根已熟，卻還想聽到世尊略說的教誡。唯願世尊為我略說教誡；我聽了法之後，當獨自在一個安靜的地方，專精思惟，乃至自知不受後有。』第二次、第三次也這樣請求。佛告訴摩羅迦舅：『你暫且停止！』這樣再三，也不為他說。
那時，世尊告訴摩羅迦舅：『我現在問你，隨你的意思回答我。』佛告訴摩羅迦舅：『若是眼不曾見過的色，你會想要見它，對那色生起欲、生起愛、生起念、生起染著嗎？』回答說：『不會的，世尊！』『耳與聲、鼻與香、舌與味、身與觸、意與法也是這樣說。』佛告訴摩羅迦舅：『好啊！好啊！摩羅迦舅！見以見為量，聞以聞為量，覺以覺為量，識以識為量。』就說偈言：
『若是你不在於那裡，那也不在於這裡，
也不在兩者的中間，這就是苦的邊際。』
摩羅迦舅對佛說：『已經知道了。世尊！已經知道了。善逝！』佛告訴摩羅迦舅：『你怎樣在我略說的法中廣解其義？』那時，摩羅迦舅說偈對佛說：
『若是眼已見了色，而失去了正念，
就對所見的色，取愛念之相。
取愛樂之相的人，心就常常繫著，
生起種種的愛，無量的色集起而生。
貪欲、瞋恚、害的覺，使他的心退減，
長養眾苦，永遠遠離涅槃。
見色而不取相，他的心隨順正念，
不染於惡心之愛，也不生起繫著。
不生起諸愛，以及無量色集之生，
貪欲、瞋恚、害的覺，不能破壞他的心。
少少長養眾苦，漸次接近涅槃，
日種尊所說的：離愛而般涅槃。
若是耳聽到種種聲音，心失去了正念，
而取種種聲音之相，執持而不捨。
鼻與香、舌嘗味，身觸、意念法，
忘失了正念，取相也是這樣。
他的心生起愛樂，繫著而堅固地住，
生起種種的愛，無量的法集起而生。
貪欲、瞋恚、害的覺，退滅而破壞他的心，
長養眾苦之聚，永遠遠離涅槃。
不染於種種法，以正智、正念而住，
他的心不染污，也不樂著。
不生起諸愛，以及無量法集之生，
貪、瞋恚、害的覺，不退減他的心。
眾苦隨之損減消滅，漸漸接近般涅槃，
愛盡而般涅槃，這是世尊所說的。』
這叫做在世尊略說的法中廣解其義。佛告訴摩羅迦舅：『你確實在我略說的法中廣解其義。為什麼呢？如你所說的偈：』
『若是眼見到眾色，忘失了正念，
就對所見的色，取愛念之相。』
以下如前文廣說。那時，尊者摩羅迦舅聽了佛所說的，歡喜隨喜，作禮而去。
那時，尊者摩羅迦舅在世尊略說的法中廣解其義之後，在獨自一個安靜的地方，專精思惟，不放逸而住，乃至成就阿羅漢，心得解脫。
〔313·有經法〕（0090b27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有一種經法，諸比丘！崇向它，而於經法中，離於信、離於欲、離於聞、離於行思惟、離於見審諦忍，正知而說：我生已盡，梵行已立，所作已作，自知不受後有，有嗎？』
諸比丘對佛說：『世尊是法根、法眼、法依。好啊！世尊！唯願廣說；諸比丘聽了之後，當受持奉行。』
佛告訴諸比丘：『仔細聽，好好思惟，當為你們說。比丘眼見色之後，覺知色而不覺知色貪：我先前眼識於色有貪，而今眼識於色無貪——如實知道。若比丘眼見色之後，覺知色而不生起色貪，覺知我先前眼識有貪，而說今眼識於色無貪，如實知道的人，諸比丘！你們的意思如何：他對於此，是有信、有欲、有聞、有行思惟、有見審諦忍嗎？』回答說：『不是的，世尊！』『歸於此法，如實正知所知、所見嗎？』回答說：『是的，世尊！』耳、鼻、舌、身、意與法也是這樣說。
『諸比丘！這叫做有經法。比丘對於這經法崇向，離於信、離於欲、離於聞、離於行思惟、離於見審諦忍，正知而說：我生已盡，梵行已立，所作已作，自知不受後有。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔314·當斷欲〕（0090c19）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『應當斷欲。斷了眼的欲之後，眼就已斷、已知，斷了它的根本，如同截斷多羅樹的頭，於未來世永遠不再生。耳、鼻、舌、身、意也是這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔315·眼生、住、轉出〕（0090c25）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『若是眼生起、住、轉出，就是苦生起、病住、老死出現。耳、鼻、舌、身、意也是這樣說。若是眼滅、息、沒，苦的生起就滅，病就息，死就沒。耳、鼻、舌、身、意也是這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔316·眼無常〕（0091a02）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『眼是無常的。若眼是常的，就不應受逼迫之苦，也應能對眼說：要它這樣、不要它這樣。因為眼是無常的，所以眼受逼迫之苦而生，所以不能對眼要它這樣、不要它這樣。耳、鼻、舌、身、意也是這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔317·眼苦〕（0091a09）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『眼是苦的。若眼是樂的，就不應受逼迫之苦，應能對眼要它這樣、不要它這樣；因為眼是苦的，所以受逼迫之苦，不能對眼要它這樣、不要它這樣。耳、鼻、舌、身、意也是這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔318·眼非我〕（0091a16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『眼不是我。若眼是我，就不應受逼迫之苦，應能對眼要它這樣、不要它這樣；因為眼不是我，所以受逼迫之苦，不能對眼要它這樣、不要它這樣。耳、鼻、舌、身、意也是這樣說。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
如同內六入處這三經，外六入處的三經，也是這樣說。
〔319·云何名一切〕（0091a24）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位生聞婆羅門前往佛那裡，彼此問訊；問訊之後，退坐一旁，對佛說：『瞿曇！所謂一切，什麼叫做一切？』
佛告訴婆羅門：『一切，就是十二入處：眼與色、耳與聲、鼻與香、舌與味、身與觸、意與法，這叫做一切。若又有人說：這不是一切，沙門瞿曇所說的一切，我現在捨棄，另立其餘的一切。那人只有言說，問了之後並不知道，增長他的疑惑。為什麼呢？因為不是他的境界的緣故。』那時，生聞婆羅門聽了佛所說的，歡喜隨喜而奉行。
〔320·云何一切有〕（0091b04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位生聞婆羅門前往佛那裡，當面問訊之後，退坐一旁，對佛說：『瞿曇！所謂一切有，怎樣是一切有？』
佛告訴生聞婆羅門：『我現在問你，隨你的意思回答我。婆羅門！你的意思如何？眼是有嗎？』回答說：『是有的，沙門瞿曇！』『色是有嗎？』回答說：『是有的，沙門瞿曇！』『婆羅門！有色、有眼識、有眼觸、有眼觸因緣所生的受，或苦、或樂、不苦不樂嗎？』回答說：『有的，沙門瞿曇！』『耳、鼻、舌、身、意也是這樣說。』像這樣廣說，乃至『……因為不是其境界的緣故。』佛說完這部經，生聞婆羅門聽了佛所說的，歡喜隨喜，從座位起身而去。
〔321·云何為一切法〕（0091b15）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位生聞婆羅門前往佛那裡，彼此問訊之後，退坐一旁，對佛說：『沙門瞿曇！所謂一切法，什麼是一切法？』
佛告訴婆羅門：『眼及色、眼識、眼觸、眼觸因緣所生的受，或苦、或樂、不苦不樂；耳、鼻、舌、身、意與法、意識、意觸、意觸因緣所生的受，或苦、或樂、不苦不樂，這叫做一切法。若又有人說：這不是一切法，沙門瞿曇所說的一切法，我現在捨棄，另立一切法。這人只有言數，問了之後並不知道，增長他的癡惑。為什麼呢？因為不是他的境界的緣故。』佛說完這部經，生聞婆羅門聽佛說完，歡喜隨喜，從座位起身而去。
如同生聞婆羅門所問的三經，有一位比丘所問的三經、尊者阿難所問的三經、世尊法眼法根法依三經，也如上文所說。
〔322·眼是內入處〕（0091c01）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，有一位比丘前往佛那裡，以頭頂禮佛足，退坐一旁，對佛說：『世尊！如世尊所說，眼是內入處；世尊只是略說，沒有廣加分別。怎樣是眼是內入處？』佛告訴那比丘：『眼是內入處，是四大所造的淨色，不可見，有對。耳、鼻、舌、身的內入處也是這樣說。』
又對佛說：『世尊！如世尊所說，意是內入處，沒有廣加分別。怎樣是意是內入處？』佛告訴比丘：『意內入處，是心、意、識，不是色，不可見，無對，這叫做意內入處。』
又問：『如世尊所說，色外入處，世尊只是略說，沒有廣加分別。世尊！怎樣是色外入處？』佛告訴比丘：『色外入處，是色由四大所造，可見，有對，這叫做色是外入處。』
又對佛說：『世尊說聲是外入處，沒有廣加分別。怎樣是聲是外入處？』佛告訴比丘：『是聲由四大所造，不可見，有對；如同聲，香、味也是這樣。』
又問：『世尊說觸外入處，沒有廣加分別。怎樣是觸外入處？』佛告訴比丘：『觸外入處，就是四大以及四大所造的色，不可見，有對，這叫做觸外入處。』
又問：『世尊說法外入處，沒有廣加分別。怎樣是法外入處？』佛告訴比丘：『法外入處，是十一入所不攝的，不可見，無對，這叫做法外入處。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔323·有六內入處〕（0091c23）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六內入處，就是眼內入處，耳、鼻、舌、身、意內入處。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔324·有六外入處〕（0091c27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六外入處。是哪六種？就是色是外入處，聲、香、味、觸、法是外入處，這叫做六外入處。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔325·有六識身〕（0092a03）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六識身。是哪六種？就是眼識身、耳識身、鼻識身、舌識身、身識身、意識身，這叫做六識身。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔326·有六觸身〕（0092a08）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六觸身。是哪六觸身？就是眼觸身、耳觸身、鼻觸身、舌觸身、身觸身、意觸身，這叫做六觸身。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔327·有六受身〕（0092a13）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六受身。是哪六種？眼觸所生的受，耳、鼻、舌、身、意觸所生的受，這叫做六受身。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔328·有六想身〕（0092a18）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六想身。是哪六種？就是眼觸所生的想，耳、鼻、舌、身、意觸所生的想，這叫做六想身。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔329·有六思身〕（0092a23）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六思身。是哪六種？就是眼觸所生的思，耳、鼻、舌、身、意觸所生的思，這叫做六思身。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔330·有六愛身〕（0092a28）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六愛身。是哪六愛身？就是眼觸所生的愛，耳、鼻、舌、身、意觸所生的愛，這叫做六愛身。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔331·有六顧念〕（0092b04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六顧念。是哪六種？就是色的顧念、聲的顧念、香的顧念、味的顧念、觸的顧念、法的顧念，這叫做六顧念。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔332·有六覆〕（0092b09）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六覆。是哪六種？就是色是有漏的、是取，心把它覆藏起來；聲、香、味、觸、法是有漏的、是取，心把它覆藏起來。這叫做六覆。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔333·不顧過去眼〕（0092b14）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『過去、未來的眼是無常的，何況現在的眼。多聞聖弟子這樣觀察的人，不顧念過去的眼，不欣求未來的眼，對於現在的眼生起厭、離欲，向於滅盡。耳、鼻、舌、身、意也是這樣說。』如同無常，苦、空、非我也是這樣說。如同內入處四經，外入處四經也是這樣說。
〔334·有因、有緣、有縛〕（0092b21）我是這樣聽說的：有一個時候，佛住在拘留搜調牛聚落。那時，世尊告訴諸比丘：『現在當為你們說法，初、中、後都善，義善、味善，純一、圓滿、清淨，梵行清白。仔細聽，好好思惟，就是有因、有緣、有縛法經。
『什麼是有因、有緣、有縛法經？就是眼有因、有緣、有縛。什麼是眼的因、眼的緣、眼的縛？就是眼，以業為因、以業為緣、以業為縛。業有因、有緣、有縛。什麼是業的因、業的緣、業的縛？就是業，以愛為因、以愛為緣、以愛為縛。愛有因、有緣、有縛。什麼是愛的因、愛的緣、愛的縛？就是愛，以無明為因、以無明為緣、以無明為縛。無明有因、有緣、有縛。什麼是無明的因、無明的緣、無明的縛？就是無明，以不正思惟為因、以不正思惟為緣、以不正思惟為縛。不正思惟有因、有緣、有縛。什麼是不正思惟的因、不正思惟的緣、不正思惟的縛？就是緣於眼與色而生不正思惟，生起癡；緣於眼與色而生不正思惟，生起癡。那癡就是無明。癡而求欲，名為愛；愛所作的，名為業。像這樣，比丘！不正思惟為無明之因，無明為愛之因，愛為業之因，業為眼之因。』耳、鼻、舌、身、意也是這樣說。『這叫做有因、有緣、有縛法經。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔335·第一義空經〕（0092c12）我是這樣聽說的：有一個時候，佛住在拘留搜調牛聚落。那時，世尊告訴諸比丘：『我現在要為你們說法，初、中、後都善，義善、味善，純一、圓滿、清淨，梵行清白，就是第一義空經。仔細聽，好好思惟，當為你們說。
『什麼是第一義空經？諸比丘！眼生起時沒有來處，滅去時沒有去處。像這樣，眼不實而生，生了之後盡滅；有業報而沒有作者，這陰滅了之後，另一陰相續，除了俗數法。耳、鼻、舌、身、意也是這樣說，除了俗數法。俗數法，就是此有故彼有，此起故彼起，如無明緣行，行緣識……』廣說乃至『……純大苦聚集起。又，此無故彼無，此滅故彼滅，無明滅故行滅，行滅故識滅……』像這樣廣說，乃至『……純大苦聚滅。比丘！這叫做第一義空法經。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔336·有六喜行〕（0092c27）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六喜行。是哪六種？是這樣的。比丘！若眼見色而喜，就在那色處而行。耳與聲、鼻與香、舌與味、身與觸、意識法而喜，就在那法處而行。諸比丘！這叫做六喜行。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔337·有六憂行〕（0093a04）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六憂行。是哪六種？諸比丘！若眼見色而憂，就在那色處而行。耳與聲、鼻與香、舌與味、身與觸、意識法而憂，就在那法處而行。諸比丘！這叫做六憂行。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔338·有六捨行〕（0093a10）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六捨行。是哪六種？諸比丘！就是眼見色而捨，在那色處而行。耳與聲、鼻與香、舌與味、身與觸、意識法而捨，在那法處而行，這叫做比丘的六捨行。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔339·有六常行〕（0093a16）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六常行。是哪六種？若比丘眼見色，不苦、不樂，正念正智、捨心而住。耳與聲、鼻與香、舌與味、身與觸、意識法，不苦、不樂，捨心而住、正念正智，這叫做比丘的六常行。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔340·世間難得〕（0093a22）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六常行。是哪六種？若比丘眼見色，不苦、不樂，捨心而住、正念正智。耳與聲、鼻與香、舌與味、身與觸、意識法，不苦、不樂，捨心而住、正念正智；若比丘成就這六常行，是世間難得的。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔341·無上福田〕（0093a29）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六常行。是哪六種？若比丘眼見色，不苦、不樂，捨心而住、正念正智。耳與聲、鼻與香、舌與味、身與觸、意識法，不苦、不樂，捨心而住、正念正智。若比丘成就這六常行，是世間難得的，應當承事、恭敬、供養，就是世間的無上福田。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
〔342·舍利弗等〕（0093b08）我是這樣聽說的：有一個時候，佛住在舍衛國的祇樹給孤獨園。那時，世尊告訴諸比丘：『有六常行。是哪六種？若比丘眼見色，不苦、不樂，捨心而住、正念正智。耳與聲、鼻與香、舌與味、身與觸、意識法，不苦、不樂，捨心而住、正念正智。若比丘成就這六常行，應當知道就是舍利弗等。舍利弗比丘眼見色之後，不苦、不樂，捨心而住、正念正智。耳與聲、鼻與香、舌與味、身與觸、意識法，不苦、不樂，捨心而住、正念正智。舍利弗比丘因為成就這六常行，是世間難得的，應當承事、恭敬、供養，就是世間的無上福田。』佛說完這部經，諸比丘聽了佛所說的，歡喜地奉行。
Fascicle 13 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra: this fascicle is the fourth fascicle of the Connected Discourses on the Six Sense Bases; from the three hundred and fourth discourse to the three hundred and forty-second, thirty-nine discourses in all. What is taught is still taught with regard to the six sense bases of eye, ear, nose, tongue, body, and mind: some teach the six sets of six and the six analyses of the six sense bases; some answer a bhikṣu on how one knows and how one sees so as to see the Dharma; some teach that gods and humans are attached to their objects while the Tathāgata dwells in happiness; some answer the venerable Luniu on dwelling with a second and dwelling alone, and on the arising of delight and the arising of suffering; some teach in brief for the venerable Pūrṇa and then question him on his patient endurance in going to Shuluna in the west; some teach in brief for the aged Moluojiajiu, “in the seen, only the seen as its measure,” and hear his verse; some teach a teaching of the discourses by which one, apart from faith and the rest, knows rightly and declares; some teach abandoning desire, the arising, persisting, and coming forth of the eye, and its being impermanent, suffering, and not self; some answer the brāhmaṇa Shengwen’s questions on the all, all that exists, and all dharmas; some answer a bhikṣu on the analysis of the internal and external sense bases; some teach the six internal sense bases and so on up to the six coverings, the eye of the three times, things with a cause, a condition, and a bond, and emptiness in the ultimate sense; some teach the six courses of joy, the six courses of sorrow, the six courses of equanimity, and the six constant abidings. The speaker is for the most part the World-Honored One addressing the bhikṣus; the discourses of a certain bhikṣu, of the venerable Luniu, of the venerable Pūrṇa, of Moluojiajiu, and of the brāhmaṇa Shengwen are questions and answers. There are verses in five places; this fascicle has no summary verse. Long discourses of questions and answers back and forth are divided into segments within the discourse by the rounds of question and answer. Where the base text abbreviates, the plain rendering gives a brief phrase in the words of the base text and does not supply what is passed over; the extension to the six faculties, “so it is likewise taught of the ear, nose, tongue, body, and mind,” the plain rendering abbreviates as the base text does. The figures (…) at the head of each segment give the Taishō page, register, and line.
〔0 · Title〕（0086c20）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 13.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The fascicle holds thirty-nine discourses, from the three hundred and fourth to the three hundred and forty-second; verses in five places; at the end of the fascicle it closes with “Saṃyukta Āgama, Fascicle 13.”
〔304 · The Six Sets of Six〕（0086c23）Thus have I heard. At one time the Buddha was staying in the Kuru country, at the village of the cowherds. At that time the World-Honored One said to the bhikṣus: “I will now teach you the Dharma, good in the beginning, the middle, and the end, good in meaning and good in flavour, wholly pure and complete, the pure conduct clear and white. Listen closely and reflect well. There are six sets of six. What are the six sets of six? They are the six internal sense bases, the six external sense bases, the six classes of consciousness, the six classes of contact, the six classes of feeling, and the six classes of craving.
“What are the six internal sense bases? They are the sense base of the eye, the sense base of the ear, the sense base of the nose, the sense base of the tongue, the sense base of the body, and the sense base of the mind. What are the six external sense bases? The sense base of forms, the sense base of sounds, the sense base of odours, the sense base of tastes, the sense base of tangibles, and the sense base of mental objects. What are the six classes of consciousness? They are the class of eye-consciousness, the class of ear-consciousness, the class of nose-consciousness, the class of tongue-consciousness, the class of body-consciousness, and the class of mind-consciousness. What are the six classes of contact? They are eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. What are the six classes of feeling? They are the feeling born of eye-contact, the feeling born of ear-contact, the feeling born of nose-contact, the feeling born of tongue-contact, the feeling born of body-contact, and the feeling born of mind-contact. What are the six classes of craving? They are the craving born of eye-contact, the craving born of ear-contact, the craving born of nose-contact, the craving born of tongue-contact, the craving born of body-contact, and the craving born of mind-contact.
“If someone says the eye is the self, that is not so. Why is that? Because the eye arises and ceases; if the eye were the self, the self would have to undergo birth and death; therefore to say that the eye is the self is not so. Likewise, whatever is forms, eye-consciousness, eye-contact, or the feeling born of eye-contact—to say that it is the self is not so. Why is that? The feeling born of eye-contact is a thing that arises and ceases; if the feeling born of eye-contact were the self, the self again would have to undergo birth and death; therefore to say that the feeling born of eye-contact is the self is not so, and so the feeling born of eye-contact is not self. Likewise, the feeling born of ear-, nose-, tongue-, body-, and mind-contact is not self. Why is that? The feeling born of mind-contact is a thing that arises and ceases; if it were the self, the self again would have to undergo birth and death; therefore to say that the feeling born of mind-contact is the self is not so, and so the feeling born of mind-contact is not self.
“In this way, bhikṣu, one should know as it really is what is done by the eye, what is done by knowledge, what is done by quiescence, open up the supernormal powers, and head rightly toward nirvāṇa. How does one know and see as it really is what is done by the eye, and so on up to, head rightly toward nirvāṇa? It is thus. Bhikṣu! The eye is not self; whatever is forms, eye-consciousness, eye-contact, or the feeling arisen with eye-contact as condition, felt inwardly as painful, pleasant, or neither painful nor pleasant, that too is contemplated as not self. So it is likewise taught of the ear, nose, tongue, body, and mind. This is called knowing and seeing as it really is what is done by the eye, and so on up to, heading rightly toward nirvāṇa; this is called the Discourse on the Six Sets of Six.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔305 · The Six Analyses of the Six Sense Bases〕（0087a27）Thus have I heard. At one time the Buddha was staying in the Kuru country, at the village of the cowherds. At that time the World-Honored One said to the bhikṣus: “I will now teach you the Dharma, good in the beginning, the middle, and the end, good in meaning and good in flavour, wholly pure and complete, the pure conduct clear and white—namely, the Discourse on the Six Analyses of the Six Sense Bases. Listen closely and reflect well; I will teach it for you.
“What is the Discourse on the Six Analyses of the Six Sense Bases? It is this: one who does not know and see the sense base of the eye as it really is also does not know and see as it really is forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition, felt inwardly as painful, pleasant, or neither painful nor pleasant; because he does not know and see as it really is, he is attached to the eye, and toward forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition, felt inwardly as painful, pleasant, or neither painful nor pleasant, he gives rise to attachment. So it is likewise with the ear, nose, tongue, body, and mind: he does not know and see as it really is mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition, felt inwardly as painful, pleasant, or neither painful nor pleasant; because he does not know and see as it really is, he gives rise to attachment. In this way, attached, conjoined, dull and dark, longing, and bound in his mind, he nourishes the five aggregates of clinging; and the craving for future existence, greed, and delight all increase; body and mind are weary and wretched, body and mind are ruined and burning, body and mind are blazing, body and mind are deranged, and a painful sensation arises in the body; because of that painful sensation arising in the body, in future lives birth, old age, sickness, death, sorrow, lamentation, distress, and suffering all increase: this is called the arising of the whole mass of suffering, wholly and solely.
“Bhikṣus! If one knows and sees the eye as it really is, and knows and sees as it really is forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition, felt inwardly as painful, pleasant, or neither painful nor pleasant, then, having seen, one is not attached to the eye, and is not attached to forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition, felt inwardly as painful, pleasant, or neither painful nor pleasant. So it is likewise that one knows and sees as it really is the ear, nose, tongue, body, and mind and mental objects: one knows and sees as it really is mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition, felt inwardly as painful, pleasant, or neither painful nor pleasant; because one knows and sees as it really is, one is not attached to the mind. Toward mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition, felt inwardly as painful, pleasant, or neither painful nor pleasant, one is not defiled; because one is not attached, one is not mixed with them, not dull and dark, not longing, not bound, and one diminishes the five aggregates of clinging; the craving for future existence, greed, and delight, and every kind of attachment, all cease; the body is not weary, the mind is not weary, the body does not burn, the mind does not burn, the body does not blaze, the mind does not blaze, the body feels pleasure, the mind feels pleasure; because body and mind feel pleasure, in future lives birth, old age, sickness, death, sorrow, lamentation, distress, and suffering all cease: in this way, the whole mass of suffering ceases.
“One who knows thus and sees thus is called one whose cultivation of right view is fulfilled, and whose cultivation of right intention, right effort, right mindfulness, and right concentration is fulfilled; right speech, right action, and right livelihood, spoken of before, are purified and their cultivation fulfilled: this is called the cultivation of the eightfold noble path purified and fulfilled. When the cultivation of the eightfold noble path is fulfilled, the cultivation of the four foundations of mindfulness is fulfilled, and the cultivation of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, and the seven factors of awakening is fulfilled.
“Whatever things are to be known and to be understood are all known and all understood. Whatever things are to be known and to be abandoned are all known and all abandoned. Whatever things are to be known and to be realized are all realized. Whatever things are to be known and to be cultivated have all been cultivated. What things are to be known and to be understood, all known and all understood? They are name and form. What things are to be known and to be abandoned? They are ignorance and the craving for existence. What things are to be known and to be realized? They are knowledge and liberation. What things are to be known and to be cultivated? They are calm and insight. If a bhikṣu, with regard to these things, has known and understood all that is to be known and understood, has known and abandoned all things that are to be known and abandoned, has known and realized all things that are to be known and realized, and has known and cultivated all things that are to be known and cultivated, this is called a bhikṣu who has cut off the binding bonds of craving, has rightly attained unbroken comprehension, and has reached the utter end of suffering. Bhikṣus! This is called the Discourse on the Six Analyses of the Six Sense Bases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔306 · Seeing the Dharma〕（0087c18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu, alone in a quiet place, reflected single-mindedly and had this thought: “How does a bhikṣu know, how does he see, so as to see the Dharma?” Having reflected thus, he emerged from meditation, went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! Alone in a quiet place, I reflected single-mindedly and had this thought: how does a bhikṣu know, how does he see, so as to see the Dharma?”
At that time the World-Honored One said to that bhikṣu: “Listen closely and reflect well; I will teach it for you. There are two things. What are the two? The eye and forms are two …”—taught at length in this way, up to: “… because it is not within their range. Why is that? Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact; together with contact arise feeling, perception, and volition; these four formless aggregates, together with the eye and forms—these things are called a person; with regard to these things one forms the notion of a person, and forms the notions of a being, of a nara, a manuja, a mānava, a man, a pudgala, a jīva, a jantu.
“And again one speaks thus: I see forms with the eye, I hear sounds with the ear, I smell odours with the nose, I taste flavours with the tongue, I feel tangibles with the body, I cognize mental objects with the mind. That designation further speaks thus: this venerable one has such a name, such a birth, such a clan, such food, experiences pain and pleasure thus, lives long thus, abides long thus, has such a limit to his life span. Bhikṣu! This is a notion, this is a designation, this is a verbal expression; these things are all impermanent, conditioned, arisen from conditions by volition and wish; whatever is impermanent, conditioned, arisen from conditions by volition and wish—that is suffering. Again, when that suffering arises, it also persists as suffering, ceases as suffering, is born again and again as suffering; all of it is suffering. If that suffering is abandoned without remainder, spat out, exhausted, freed from desire, ceased, stilled, and vanished, and no further suffering continues or is born again, this is quiescence, this is the sublime—namely, the relinquishing of all that remains, the exhaustion of all craving, desirelessness, complete cessation, nirvāṇa.
“The ear, the nose, the tongue; conditioned by body and contact, body-consciousness arises; the meeting of the three is contact; together with contact arise feeling, perception, and volition; these four are formless aggregates, and the body faculty is the aggregate of form; this is called a person …”—as said above, up to: “… complete cessation, nirvāṇa. Conditioned by the mind and mental objects, mind-consciousness arises; the meeting of the three is contact; together with contact arise feeling, perception, and volition; these four formless aggregates, together with the four great elements, are what a man relies on; these things are called a person …”—as taught at length above, up to: “… complete cessation, nirvāṇa. If someone’s mind enters into these things and dwells in liberation without turning back, then in the attachment that arises there, there is no self. Bhikṣu! To know thus and to see thus is to see the Dharma.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔307 · Called Seeing the Dharma〕（0088a21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu, alone in a quiet place, reflected single-mindedly and had this thought: “How does one know, how does one see, so that it is called seeing the Dharma?” Having reflected, he emerged from meditation, went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! Alone in a quiet place, I reflected single-mindedly and had this thought: how does a bhikṣu know, how does he see, so that it is called seeing the Dharma? Now I ask the World-Honored One; may he explain it for me.”
The Buddha said to the bhikṣu: “Listen closely and reflect well; I will teach it for you. There are two things, the eye and forms; conditioned by them eye-consciousness arises …”—as taught at length above. “Venerable One! As the verse says:”
“The eye and forms, these two, are the condition from which mind and mental states arise;
consciousness, contact, and what arises together with them, feeling, perception, and the rest, all have a cause;
it is not self, not what is mine, nor is it a pudgala,
nor is it a manuja, nor is it a mānava;
this is arising and ceasing, a thing of change of the aggregate of suffering;
forming notions of these, one designates them as a being.
nara, manuja, and mānava,
and the many other notions besides, all arise from the aggregate of suffering.
Actions, craving, and ignorance are the cause that heaps up the aggregates of other lives;
the other ascetics and those of other paths, who teach two things otherwise,
have only words; having heard them, one only adds to delusion and perplexity.
Craving is stilled without remainder, ignorance sinks away and ceases forever,
with craving exhausted the many sufferings are stilled: this is what the unsurpassed Buddha-eye has spoken.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔308 · Dwelling Attached and Delighting〕（0088b15）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: “Gods and humans of the world dwell attached to forms, delighting and enjoying them; when those forms are impermanent, change, and cease, those gods and humans give rise to great suffering; they dwell attached to sounds, odours, tastes, tangibles, and mental objects, delighting and enjoying them; when those things change, are impermanent, and cease, those gods and humans dwell in great suffering.
“The Tathāgata knows as it really is forms, the arising of forms, the cessation of forms, the gratification of forms, the danger of forms, and the escape from forms; having known them as they really are, he no longer dwells attached to forms, delighting and enjoying them; when those forms change, are impermanent, and cease, he gives rise to dwelling in happiness; he knows as it really is the arising, the cessation, the gratification, the danger, and the escape of sounds, odours, tastes, tangibles, and mental objects; having known them as they really are, he no longer dwells attached to them, delighting and enjoying them; when those forms change, are impermanent, and cease, he gives rise to dwelling in happiness. Why is that? Conditioned by the eye and forms, eye-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling, painful, pleasant, or neither painful nor pleasant; he knows as it really is the arising of these three feelings, the cessation of these feelings, the danger of these feelings, and the escape from these feelings; the obstruction arising from those forms as cause and condition—when the obstruction has ended, this is called the unsurpassed, secure nirvāṇa. The ear, the nose, the tongue, the body; conditioned by the mind and mental objects, mind-consciousness arises; the meeting of the three is contact; with contact as condition there is feeling, painful, pleasant, or neither painful nor pleasant; he knows as it really is the arising of that feeling, the cessation of feeling, the gratification of feeling, the danger of feeling, and the escape from feeling; having known them as they really are, the obstruction arising from those things as cause and condition—when the obstruction has ended, this is called the unsurpassed, secure nirvāṇa.” At that time the World-Honored One spoke in verse:
“Toward forms, sounds, odours, and tastes, tangibles and mental objects, these six objects,
they wholly give rise to joy, defiled by craving and deeply delighting and clinging.
The gods and the people of the world take only these as their pleasure,
and when these change and cease, they then give rise to great suffering.
Only the noble ones see their cessation as happiness;
what the world delights in, when contemplated, is all an enemy.
What the noble ones see as suffering, the world takes as happiness;
what the world takes as suffering, for the noble one is happiness.
This Dharma, profound and hard to understand, gives rise to doubt in the world;
sunk in the great darkness, blind and in gloom, they see nothing.
Only one who has wisdom dispels the dimness and opens the great light;
words so profound in meaning—who but a noble one can know them?
One who does not come back to take on a body penetrates them deeply, truly and clearly.”
When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔309 · What Is Dwelling with a Second〕（0088c18）Thus have I heard. At one time the Buddha was staying in the land of Zhanpo, beside the Jieqie Pond. At that time the venerable Luniu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! As the World-Honored One has said, there is dwelling with a second, and there is dwelling alone. What, then, is dwelling with a second? What is dwelling alone?”
The Buddha said to Luniu: “Good! Good! Luniu! You are able to ask the Tathāgata about such a meaning.” The Buddha said to Luniu: “If there are forms cognized by the eye that are lovely, delightful, dear, and agreeable, fostering desire, and that bhikṣu, having seen them, takes pleasure in them, praises them, and dwells bound and attached; having dwelt delighting in them, praising them, bound and attached, his mind turns to delight; having delighted, he enjoys them deeply; having enjoyed them deeply, he craves; having craved, he is obstructed. Delight, deep enjoyment, craving, and obstruction: this is called dwelling with a second. So it is likewise taught of the ear, nose, tongue, body, and mind. Luniu! There is a kind of bhikṣu such as this who, even if he is alone in a secluded place, is still called one who dwells with a second. Why is that? Because craving-and-delight is not cut off and has not ceased. Craving and desire not cut off, not fully known—the Buddhas, the Tathāgatas, call this dwelling with a second.
“If there is a bhikṣu who, toward forms that are lovely, delightful, dear, and agreeable, fostering desire, having seen them, does not take pleasure in them, does not praise them, and does not dwell bound and attached; having dwelt not taking pleasure, not praising, not bound and attached, he does not delight; because he does not delight, he does not enjoy them deeply; because he does not enjoy them deeply, he does not crave; because he does not crave, he is not obstructed. No delight, deep enjoyment, craving, or obstruction: this is called dwelling alone. So it is likewise taught of the ear, nose, tongue, body, and mind. Luniu! A bhikṣu of such a kind, even if he dwells in a lofty tower of many storeys, is still one who dwells alone. Why is that? Because craving has been exhausted and fully known. Craving exhausted and fully known—the Buddhas, the Tathāgatas, call this dwelling alone.” At that time the venerable Luniu, having heard what the Buddha said, rejoiced, rejoiced in accord, paid homage, and departed.
〔310 · When Delight Has Arisen〕（0089a12）Thus have I heard. At one time the Buddha was staying in the land of Zhanpo, beside the Jieqie Pond. At that time the venerable Luniu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “Good, World-Honored One! Please teach the Dharma for me; having heard the Dharma, I will be alone in a quiet place, reflect single-mindedly, and dwell in heedfulness, and so on up to, know of myself that I will undergo no further existence.” The Buddha said to Luniu: “Good! Good! Luniu! You are able to ask the Tathāgata about such a meaning. Listen closely and reflect well; I will teach it for you.”
The Buddha said to Luniu: “If the eye sees forms that are lovely, delightful, agreeable, and dear, fostering desire, then, having seen them, he speaks of them, praises them, and is bound and attached; having rejoiced in them, praised them, and become bound and attached, delight arises; when delight has arisen, suffering arises. So it is likewise taught of the ear, nose, tongue, body, and mind. Luniu! If there is a bhikṣu whose eye sees forms that are lovely, delightful, dear, and agreeable, fostering desire, then, having seen them, he does not rejoice in them, does not praise them, and is not bound and attached; because he does not rejoice, does not praise, and is not bound and attached, delight does not arise; because delight does not arise, suffering ceases. So it is likewise taught of the ear, nose, tongue, body, and mind and mental objects.” At that time the venerable Luniu, having heard what the Buddha said, rejoiced, rejoiced in accord, paid homage, and departed.
At that time the venerable Luniu, having heard the Buddha’s teaching of the Dharma and his instruction, was alone in a quiet place, reflected single-mindedly, and dwelt in heedfulness, and so on up to, attained arhatship, his mind well liberated.
〔311 · Far from Nirvāṇa〕（0089b01）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 Pūrṇa came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and stood to one side, and said to the Buddha: “Good, World-Honored One! Please teach the Dharma for me; I will sit alone in a quiet place, reflect single-mindedly, and dwell in heedfulness, and so on up to, know of myself that I will undergo no further existence.”
The Buddha said to Pūrṇa: “Good! Good! You are able to ask the Tathāgata about such a meaning. Listen closely and reflect well; I will teach it for you. If there is a bhikṣu whose eye sees forms that are lovely, delightful, dear, and agreeable, fostering desire, then, having seen them, he rejoices in them, praises them, and is bound and attached; having rejoiced, praised, and become bound and attached, he delights; having delighted, he enjoys and clings; having enjoyed and clung, he craves; having craved, he is obstructed. Because of delight, enjoying and clinging, craving, and obstruction, he is far from nirvāṇa. So it is likewise taught of the ear, nose, tongue, body, and mind.
“Pūrṇa! If a bhikṣu’s eye sees forms that are lovely, delightful, dear, and agreeable, fostering desire, then, having seen them, he does not rejoice in them, does not praise them, and is not bound and attached; because he does not rejoice, does not praise, and is not bound and attached, he does not delight; because he does not delight, he does not enjoy them deeply; because he does not enjoy them deeply, he does not crave; because he does not crave, he is not obstructed. Because he does not delight, does not enjoy deeply, does not crave, and is not obstructed, he gradually draws near to nirvāṇa. So it is likewise taught of the ear, nose, tongue, body, and mind.”
The Buddha said to Pūrṇa: “I have taught you the teaching in brief; where do you wish to dwell?” Pūrṇa said to the Buddha: “World-Honored One! Having received the World-Honored One’s instruction taught in brief, I wish to go wandering among the people of Shuluna in the west.” The Buddha said to Pūrṇa: “The people of Shuluna in the west are fierce, rash, violent, and given to abuse. Pūrṇa! If you hear them being fierce, rash, violent, abusive, and insulting, what will you do?” Pūrṇa said to the Buddha: “World-Honored One! If the people of the land of Shuluna in the west are fierce to my face, revile me, and insult me, I will think thus: those people of Shuluna in the west are good and wise; though they are fierce and violent before me, revile me and insult me, they have not yet struck or pelted me with hands or stones.”
The Buddha said to Pūrṇa: “If those people of Shuluna in the west are only fierce, rash, violent, and abusive, you may still count yourself as having escaped; but if they also strike and pelt you with hands and stones, what will you do?” Pūrṇa said to the Buddha: “World-Honored One! If the people of Shuluna in the west should lay hands and stones on my body, I will think thus: the people of Shuluna are good and wise; though they lay hands and stones on me, they do not use knives and staves.”
The Buddha said to Pūrṇa: “If those people should lay knives and staves on your body, what then?” Pūrṇa said to the Buddha: “World-Honored One! If those people should lay knives and staves on my body, I will think thus: those people of Shuluna are good and wise; though they lay knives and staves on my body, they have not killed me.”
The Buddha said to Pūrṇa: “Suppose those people should kill you—what will you do?” Pūrṇa said to the Buddha: “World-Honored One! If the people of Shuluna in the west should kill me, I will think thus: there are some disciples of the World-Honored One who, weary of and loathing this body, take their own lives with a knife, or take poison, or hang themselves with a rope, or throw themselves into a deep pit; those people of Shuluna in the west are good and wise: with this rotting body of mine, by a little effort, they let me gain liberation.”
The Buddha said: “Good, Pūrṇa! You have learned patient endurance well; you are now able to dwell among the people of Shuluna; it is now fitting for you to go, to carry across those not yet carried across, to settle those not yet settled, and to let those who have not attained nirvāṇa attain nirvāṇa.” At that time Pūrṇa, having heard what the Buddha said, rejoiced, rejoiced in accord, paid homage, and departed.
At that time, when the night had passed, at early morning the venerable Pūrṇa put on his robe, took his bowl, and entered the city of Śrāvastī for alms; having eaten, he returned, left the city, entrusted his bedding in good order, took his robe and bowl, and departed, wandering among the people of Shuluna in the west. Having arrived, he spent the summer retreat there, taught the Dharma for five hundred upāsakas, and established five hundred monasteries, with rope beds, bedding, and the many requisites for offerings all fully provided. When the three months had passed, he became endowed with the three knowledges, and right there entered nirvāṇa without remainder.
〔312 · In the Seen, Only the Seen〕（0089c24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time Moluojiajiu came to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “Good, World-Honored One! Please teach the Dharma for me; having heard the Dharma, I will be alone in a quiet place, reflect single-mindedly, and dwell in heedfulness, and so on up to, undergo no further existence.”
At that time the World-Honored One said to Moluojiajiu: “Those who are young, intelligent, and of sharp faculties, who have not long gone forth in my Dharma and Discipline, are still not slack in my Dharma and Discipline; how much more you, now aged, your faculties ripe, wishing to hear my instruction taught in brief.” Moluojiajiu said to the Buddha: “World-Honored One! Though I am aged and my faculties are ripe, I still wish to hear the World-Honored One’s instruction taught in brief. May the World-Honored One teach me the instruction in brief; having heard the Dharma, I will be alone in a quiet place, reflect single-mindedly, and so on up to, know of myself that I will undergo no further existence.” A second time and a third time he asked in the same way. The Buddha said to Moluojiajiu: “Stop for now!” Thus, three times over, he still did not teach him.
At that time the World-Honored One said to Moluojiajiu: “I will now ask you; answer me as you see fit.” The Buddha said to Moluojiajiu: “If there are forms the eye has never seen, would you wish to see them, and toward those forms give rise to desire, give rise to craving, give rise to longing, give rise to attachment?” He answered: “No, World-Honored One!” “So it is likewise taught of the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects.” The Buddha said to Moluojiajiu: “Good! Good! Moluojiajiu! In the seen, only the seen as its measure; in the heard, only the heard as its measure; in the sensed, only the sensed as its measure; in the cognized, only the cognized as its measure.” Then he spoke in verse:
“If you are not in that, and that too is not in this,
nor in the middle between the two: this is the end of suffering.”
Moluojiajiu said to the Buddha: “I have understood, World-Honored One! I have understood, Well-Gone One!” The Buddha said to Moluojiajiu: “How do you understand at length the meaning of the Dharma I have taught in brief?” At that time Moluojiajiu spoke in verse to the Buddha:
“If the eye has seen forms and right mindfulness is lost,
then toward the forms that are seen one takes up the sign of fond regard.
One who takes up the sign of fond delight has a mind constantly bound and attached;
many kinds of craving arise, and measureless forms arise and gather.
Thoughts of greed, of hatred, and of harming wear away his mind;
he nourishes the many sufferings, and is forever far from nirvāṇa.
Seeing forms and not taking up the sign, his mind follows right mindfulness;
he is not defiled by the craving of an evil mind, and gives rise to no attachment.
He gives rise to no cravings, nor to the arising and gathering of measureless forms;
thoughts of greed, of hatred, and of harming cannot break down his mind.
He nourishes the many sufferings only a little, and gradually draws near to nirvāṇa;
as the Honored One of the Solar line has taught: free of craving, one attains final nirvāṇa.
If the ear hears many sounds and the mind loses right mindfulness,
it takes up the signs of the many sounds, holds them, and does not let go.
The nose with odours, the tongue tasting flavours, the body with contact, the mind thinking of mental objects—
when right mindfulness is forgotten, taking up the signs is likewise.
His mind gives rise to fond delight, bound and attached, it dwells firmly;
many kinds of craving arise, and measureless things arise and gather.
Thoughts of greed, of hatred, and of harming wear away and break down his mind;
he nourishes the mass of many sufferings, and is forever far from nirvāṇa.
Not defiled by the many things, he dwells with right knowledge and right mindfulness;
his mind is not defiled, nor does it delight and cling.
He gives rise to no cravings, nor to the arising and gathering of measureless things;
thoughts of greed, of hatred, and of harming do not wear away his mind.
The many sufferings dwindle and cease along with it, and step by step he draws near to final nirvāṇa;
with craving exhausted one attains final nirvāṇa: this is what the World-Honored One has taught.”
This is called understanding at length the meaning of the Dharma that the World-Honored One taught in brief. The Buddha said to Moluojiajiu: “You have truly understood at length the meaning of the Dharma I taught in brief. Why is that? As in the verse you spoke:”
“If the eye sees the many forms and right mindfulness is forgotten,
then toward the forms that are seen one takes up the sign of fond regard.”
The rest is as taught at length before. At that time the venerable Moluojiajiu, having heard what the Buddha said, rejoiced, rejoiced in accord, paid homage, and departed.
At that time the venerable Moluojiajiu, having understood at length the meaning of the Dharma the World-Honored One taught in brief, was alone in a quiet place, reflected single-mindedly, and dwelt in heedfulness, and so on up to, became an arhat, his mind liberated.
〔313 · A Teaching of the Discourses〕（0090b27）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: “Is there a teaching of the discourses, bhikṣus, such that, esteeming and inclining toward it, one may, within that teaching, apart from faith, apart from inclination, apart from hearing, apart from reasoned reflection, apart from acceptance of a view after pondering, know rightly and declare: My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence?”
The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma. Good, World-Honored One! May he teach it at length; having heard it, the bhikṣus will receive it, uphold it, and practise accordingly.”
The Buddha said to the bhikṣus: “Listen closely and reflect well; I will teach it for you. A bhikṣu, having seen forms with the eye, is aware of the forms but is not aware of lust for forms: formerly in my eye-consciousness there was lust for forms, and now in my eye-consciousness there is no lust for forms—this he knows as it really is. If a bhikṣu, having seen forms with the eye, is aware of the forms and gives rise to no lust for forms, is aware that formerly his eye-consciousness had lust, and declares that now his eye-consciousness has no lust for forms—one who knows this as it really is, bhikṣus, what do you think: is it, in this, by faith, by inclination, by hearing, by reasoned reflection, by acceptance of a view after pondering?” They answered: “No, World-Honored One!” “Is it by returning to this teaching that he rightly knows, as it really is, what is known and what is seen?” They answered: “Yes, World-Honored One!” So it is likewise taught of the ear, nose, tongue, body, and mind and mental objects.
“Bhikṣus! This is called a teaching of the discourses. A bhikṣu, esteeming and inclining toward this teaching of the discourses, apart from faith, apart from inclination, apart from hearing, apart from reasoned reflection, apart from acceptance of a view after pondering, knows rightly and declares: My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that I will undergo no further existence.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔314 · Abandon Desire〕（0090c19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “You should abandon desire. When desire for the eye has been abandoned, the eye is then abandoned and fully known, cut off at its root, like a palmyra tree cut off at the crown, never to arise again in future. So it is likewise taught of the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔315 · Arising, Persisting, Coming Forth〕（0090c25）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 the eye arises, persists, and comes forth, then suffering arises, sickness persists, and old age and death come forth. So it is likewise taught of the ear, nose, tongue, body, and mind. If the eye ceases, subsides, and vanishes, then the arising of suffering ceases, sickness subsides, and death vanishes. So it is likewise taught of the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔316 · The Eye Is Impermanent〕（0091a02）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: “The eye is impermanent. If the eye were permanent, it should not undergo oppressive suffering, and one should also be able to say of the eye: let it be thus, let it not be thus. Because the eye is impermanent, the eye arises undergoing oppressive suffering, and so one cannot say of the eye: let it be thus, let it not be thus. So it is likewise taught of the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔317 · The Eye Is Suffering〕（0091a09）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: “The eye is suffering. If the eye were pleasant, it should not undergo oppressive suffering, and one should be able to say of the eye: let it be thus, let it not be thus; because the eye is suffering, it undergoes oppressive suffering, and one cannot say of the eye: let it be thus, let it not be thus. So it is likewise taught of the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔318 · The Eye Is Not Self〕（0091a16）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: “The eye is not self. If the eye were the self, it should not undergo oppressive suffering, and one should be able to say of the eye: let it be thus, let it not be thus; because the eye is not self, it undergoes oppressive suffering, and one cannot say of the eye: let it be thus, let it not be thus. So it is likewise taught of the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
As with these three discourses on the internal six sense bases, so the three discourses on the external six sense bases are likewise taught.
〔319 · What Is Called the All〕（0091a24）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 went to where the Buddha was, and they exchanged greetings; having exchanged greetings, he withdrew and sat to one side, and said to the Buddha: “Gautama! What is called the all—what is it that is called the all?”
The Buddha said to the brāhmaṇa: “The all means the twelve sense bases: the eye and forms, the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind and mental objects; this is called the all. If someone were further to say: This is not the all; the all that the ascetic Gautama teaches I now set aside, and I establish another all—that person has only words; when questioned they do not know, and only increase their own perplexity. Why is that? Because it is not within their range.” At that time the brāhmaṇa Shengwen, having heard what the Buddha said, rejoiced, rejoiced in accord, and practiced accordingly.
〔320 · What Is All That Exists〕（0091b04）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 went to where the Buddha was; having greeted him face to face, he withdrew and sat to one side, and said to the Buddha: “Gautama! What is called all that exists—how is it all that exists?”
The Buddha said to the brāhmaṇa Shengwen: “I will now ask you; answer me as you see fit. Brāhmaṇa! What do you think? Does the eye exist?” He answered: “It exists, ascetic Gautama!” “Do forms exist?” He answered: “They exist, ascetic Gautama!” “Brāhmaṇa! Are there forms, is there eye-consciousness, is there eye-contact, is there feeling arisen with eye-contact as condition, painful, pleasant, or neither painful nor pleasant?” He answered: “There are, ascetic Gautama!” “So it is likewise taught of the ear, nose, tongue, body, and mind.” Taught at length in this way, up to: “… because it is not within their range.” When the Buddha had spoken this discourse, the brāhmaṇa Shengwen, having heard what the Buddha said, rejoiced, rejoiced in accord, rose from his seat, and departed.
〔321 · What Are All Dharmas〕（0091b15）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 went to where the Buddha was; having exchanged greetings, he withdrew and sat to one side, and said to the Buddha: “Ascetic Gautama! What is called all dharmas—what are all dharmas?”
The Buddha said to the brāhmaṇa: “The eye and forms, eye-consciousness, eye-contact, and the feeling arisen with eye-contact as condition, painful, pleasant, or neither painful nor pleasant; the ear, nose, tongue, body, and mind and mental objects, mind-consciousness, mind-contact, and the feeling arisen with mind-contact as condition, painful, pleasant, or neither painful nor pleasant: this is called all dharmas. If someone were further to say: These are not all dharmas; the all dharmas that the ascetic Gautama teaches I now set aside, and I establish all dharmas—this person has only verbal reckoning; when questioned they do not know, and only increase their own delusion and perplexity. Why is that? Because it is not within their range.” When the Buddha had spoken this discourse, the brāhmaṇa Shengwen, having heard the Buddha finish, rejoiced, rejoiced in accord, rose from his seat, and departed.
As with the three discourses asked by the brāhmaṇa Shengwen, the three discourses asked by a certain bhikṣu, the three discourses asked by the venerable Ānanda, and the three discourses on the World-Honored One as the eye of the Dharma, the root of the Dharma, the support of the Dharma, are also as said above.
〔322 · The Eye Is an Internal Sense Base〕（0091c01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time a certain bhikṣu went to where the Buddha was, bowed his head at the Buddha’s feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! As the World-Honored One has said, the eye is an internal sense base; the World-Honored One taught it only in brief and did not analyse it at length. How is the eye an internal sense base?” The Buddha said to that bhikṣu: “The eye is an internal sense base: subtle matter made of the four great elements, invisible, resistant. So it is likewise taught of the internal sense bases of the ear, nose, tongue, and body.”
He said further to the Buddha: “World-Honored One! As the World-Honored One has said, the mind is an internal sense base, without analysing it at length. How is the mind an internal sense base?” The Buddha said to the bhikṣu: “The internal sense base of the mind is mind, mentality, and consciousness; it is not form, invisible, non-resistant: this is called the internal sense base of the mind.”
He asked further: “As the World-Honored One has said, forms are an external sense base; the World-Honored One taught it only in brief and did not analyse it at length. World-Honored One! How are forms an external sense base?” The Buddha said to the bhikṣu: “The external sense base of forms is form made of the four great elements, visible, resistant: this is called forms as an external sense base.”
He said further to the Buddha: “The World-Honored One says sounds are an external sense base, without analysing it at length. How are sounds an external sense base?” The Buddha said to the bhikṣu: “Sounds are made of the four great elements, invisible, resistant; as with sounds, so it is likewise with odours and tastes.”
He asked further: “The World-Honored One speaks of the external sense base of tangibles, without analysing it at length. How is the external sense base of tangibles?” The Buddha said to the bhikṣu: “The external sense base of tangibles is the four great elements and the form made of the four great elements, invisible, resistant: this is called the external sense base of tangibles.”
He asked further: “The World-Honored One speaks of the external sense base of mental objects, without analysing it at length. How is the external sense base of mental objects?” The Buddha said to the bhikṣu: “The external sense base of mental objects is what is not included in the eleven sense bases, invisible, non-resistant: this is called the external sense base of mental objects.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔323 · The Six Internal Sense Bases〕（0091c23）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 six internal sense bases, namely the internal sense base of the eye, and the internal sense bases of the ear, nose, tongue, body, and mind.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔324 · The Six External Sense Bases〕（0091c27）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 six external sense bases. What are the six? Namely, forms are an external sense base, and sounds, odours, tastes, tangibles, and mental objects are external sense bases: these are called the six external sense bases.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔325 · The Six Classes of Consciousness〕（0092a03）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 six classes of consciousness. What are the six? Namely, the class of eye-consciousness, the class of ear-consciousness, the class of nose-consciousness, the class of tongue-consciousness, the class of body-consciousness, and the class of mind-consciousness: these are called the six classes of consciousness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔326 · The Six Classes of Contact〕（0092a08）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 six classes of contact. What are the six classes of contact? Namely, the class of eye-contact, the class of ear-contact, the class of nose-contact, the class of tongue-contact, the class of body-contact, and the class of mind-contact: these are called the six classes of contact.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔327 · The Six Classes of Feeling〕（0092a13）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 six classes of feeling. What are the six? The feeling born of eye-contact, and the feeling born of ear-, nose-, tongue-, body-, and mind-contact: these are called the six classes of feeling.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔328 · The Six Classes of Perception〕（0092a18）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 six classes of perception. What are the six? Namely, the perception born of eye-contact, and the perception born of ear-, nose-, tongue-, body-, and mind-contact: these are called the six classes of perception.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔329 · The Six Classes of Volition〕（0092a23）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 six classes of volition. What are the six? Namely, the volition born of eye-contact, and the volition born of ear-, nose-, tongue-, body-, and mind-contact: these are called the six classes of volition.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔330 · The Six Classes of Craving〕（0092a28）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 six classes of craving. What are the six classes of craving? Namely, the craving born of eye-contact, and the craving born of ear-, nose-, tongue-, body-, and mind-contact: these are called the six classes of craving.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔331 · The Six Longings〕（0092b04）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 six longings. What are the six? Namely, longing for forms, longing for sounds, longing for odours, longing for tastes, longing for tangibles, and longing for mental objects: these are called the six longings.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔332 · The Six Coverings〕（0092b09）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 six coverings. What are the six? Namely, forms are with outflows and are clinging, and the mind covers them over; sounds, odours, tastes, tangibles, and mental objects are with outflows and are clinging, and the mind covers them over. These are called the six coverings.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔333 · Not Longing for the Past Eye〕（0092b14）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: “The eye of the past and of the future is impermanent; how much more the eye of the present. The learned noble disciple who contemplates thus does not look back to the past eye, does not long for the future eye, and toward the present eye is weary, free from desire, heading toward cessation. So it is likewise taught of the ear, nose, tongue, body, and mind.” As with impermanence, so suffering, emptiness, and not self are likewise taught. As with the four discourses on the internal sense bases, so the four discourses on the external sense bases are likewise taught.
〔334 · With a Cause, a Condition, a Bond〕（0092b21）Thus have I heard. At one time the Buddha was staying in the Kuru country, at the village of the cowherds. At that time the World-Honored One said to the bhikṣus: “Now I will teach you the Dharma, good in the beginning, the middle, and the end, good in meaning and good in flavour, wholly pure and complete, the pure conduct clear and white. Listen closely and reflect well: namely, the Discourse on Things with a Cause, a Condition, and a Bond.
“What is the Discourse on Things with a Cause, a Condition, and a Bond? It is that the eye has a cause, has a condition, has a bond. What is the cause of the eye, the condition of the eye, the bond of the eye? It is that the eye has action as cause, action as condition, action as bond. Action has a cause, has a condition, has a bond. What is the cause of action, the condition of action, the bond of action? It is that action has craving as cause, craving as condition, craving as bond. Craving has a cause, has a condition, has a bond. What is the cause of craving, the condition of craving, the bond of craving? It is that craving has ignorance as cause, ignorance as condition, ignorance as bond. Ignorance has a cause, has a condition, has a bond. What is the cause of ignorance, the condition of ignorance, the bond of ignorance? It is that ignorance has wrong reflection as cause, wrong reflection as condition, wrong reflection as bond. Wrong reflection has a cause, has a condition, has a bond. What is the cause of wrong reflection, the condition of wrong reflection, the bond of wrong reflection? It is that, conditioned by the eye and forms, wrong reflection arises and gives rise to delusion; conditioned by the eye and forms, wrong reflection arises and gives rise to delusion. That delusion is ignorance. Deluded and seeking desire: this is called craving; what craving does is called action. In this way, bhikṣus, wrong reflection is the cause of ignorance, ignorance is the cause of craving, craving is the cause of action, action is the cause of the eye.” So it is likewise taught of the ear, nose, tongue, body, and mind. “This is called the Discourse on Things with a Cause, a Condition, and a Bond.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔335 · Emptiness in the Ultimate Sense〕（0092c12）Thus have I heard. At one time the Buddha was staying in the Kuru country, at the village of the cowherds. At that time the World-Honored One said to the bhikṣus: “I will now teach you the Dharma, good in the beginning, the middle, and the end, good in meaning and good in flavour, wholly pure and complete, the pure conduct clear and white—namely, the Discourse on Emptiness in the Ultimate Sense. Listen closely and reflect well; I will teach it for you.
“What is the Discourse on Emptiness in the Ultimate Sense? Bhikṣus! When the eye arises, there is no place it comes from; when it ceases, there is no place it goes to. In this way, the eye arises without substance, and having arisen, it is exhausted and ceases; there is the result of action, but no agent; when this aggregate has ceased, another aggregate continues—apart from conventional reckoning. So it is likewise taught of the ear, nose, tongue, body, and mind—apart from conventional reckoning. Conventional reckoning is this: because this exists, that exists; because this arises, that arises—as ignorance conditions formations, formations condition consciousness …”—taught at length, up to: “… the whole mass of suffering arises. Again, because this does not exist, that does not exist; because this ceases, that ceases; with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases …”—taught at length in this way, up to: “… the whole mass of suffering ceases. Bhikṣus! This is called the Discourse on Emptiness in the Ultimate Sense.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔336 · The Six Courses of Joy〕（0092c27）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 six courses of joy. What are the six? It is thus. Bhikṣus! If the eye sees forms and is joyful, it courses there, in that place of forms. When the ear with sounds, the nose with odours, the tongue with tastes, the body with tangibles, the mind cognizing mental objects is joyful, it courses there, in that place of mental objects. Bhikṣus! These are called the six courses of joy.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔337 · The Six Courses of Sorrow〕（0093a04）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 six courses of sorrow. What are the six? Bhikṣus! If the eye sees forms and is sorrowful, it courses there, in that place of forms. When the ear with sounds, the nose with odours, the tongue with tastes, the body with tangibles, the mind cognizing mental objects is sorrowful, it courses there, in that place of mental objects. Bhikṣus! These are called the six courses of sorrow.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔338 · The Six Courses of Equanimity〕（0093a10）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 six courses of equanimity. What are the six? Bhikṣus! Namely, when the eye sees forms and is equanimous, it courses there, in that place of forms. When the ear with sounds, the nose with odours, the tongue with tastes, the body with tangibles, the mind cognizing mental objects is equanimous, it courses there, in that place of mental objects: these are called a bhikṣu’s six courses of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔339 · The Six Constant Abidings〕（0093a16）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 six constant abidings. What are the six? If a bhikṣu sees forms with the eye and is neither pained nor pleased, he dwells with right mindfulness and right knowledge, with a mind of equanimity. With the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind cognizing mental objects, he is neither pained nor pleased, and dwells with a mind of equanimity, with right mindfulness and right knowledge: these are called a bhikṣu’s six constant abidings.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔340 · Rare in the World〕（0093a22）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 six constant abidings. What are the six? If a bhikṣu sees forms with the eye and is neither pained nor pleased, he dwells with a mind of equanimity, with right mindfulness and right knowledge. With the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind cognizing mental objects, he is neither pained nor pleased, and dwells with a mind of equanimity, with right mindfulness and right knowledge; if a bhikṣu is accomplished in these six constant abidings, he is rare in the world.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔341 · The Unsurpassed Field of Merit〕（0093a29）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 six constant abidings. What are the six? If a bhikṣu sees forms with the eye and is neither pained nor pleased, he dwells with a mind of equanimity, with right mindfulness and right knowledge. With the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind cognizing mental objects, he is neither pained nor pleased, and dwells with a mind of equanimity, with right mindfulness and right knowledge. If a bhikṣu is accomplished in these six constant abidings, he is rare in the world, and should be attended upon, honoured, and supported; he is the unsurpassed field of merit in the world.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.
〔342 · Śāriputra and His Like〕（0093b08）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 six constant abidings. What are the six? If a bhikṣu sees forms with the eye and is neither pained nor pleased, he dwells with a mind of equanimity, with right mindfulness and right knowledge. With the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind cognizing mental objects, he is neither pained nor pleased, and dwells with a mind of equanimity, with right mindfulness and right knowledge. If a bhikṣu is accomplished in these six constant abidings, know that he is one like Śāriputra. The bhikṣu Śāriputra, having seen forms with the eye, is neither pained nor pleased, and dwells with a mind of equanimity, with right mindfulness and right knowledge. With the ear and sounds, the nose and odours, the tongue and tastes, the body and tangibles, the mind cognizing mental objects, he is neither pained nor pleased, and dwells with a mind of equanimity, with right mindfulness and right knowledge. Because the bhikṣu Śāriputra is accomplished in these six constant abidings, he is rare in the world, and should be attended upon, honoured, and supported; he is the unsurpassed field of merit in the world.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.