雜阿含經 白話全本 · 冊4Saṃyukta Āgama · Complete Vernacular · Vol. 4

Fascicle 17 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on Feeling; the fascicle holds thirty-five discourses: from the four hundred and fifty-sixth discourse to the four hundred and eighty-ninth, and after the closing title of the fascicle there is one further discourse, the four hundred and fifty-fifth, which the plain rendering also places last. The first ten discourses of the fascicle are taught with regard to the elements: in one, it is taught by what condition each of the element of light, the element of purity, the element of the sphere of infinite space, the element of the sphere of infinite consciousness, the element of the sphere of nothingness, the element of the sphere of neither perception nor non-perception, and the element of cessation can be known, and by what attainment each is reached; in one, the udāna phrase is spoken in the Hall of Deer Mother in the Eastern Park—conditioned by an inferior element, a middling element, and a superior element there arise inferior, middling, and superior speech, views, perceptions, and so on up to rebirth—and the bhikṣu Vakkalin asks whether the view that he is not fully and perfectly awakened also arises conditioned by an element; in one, it is taught that perceptions of desire, of hatred, and of harming arise from a cause, and that perceptions of deliverance and of non-harming also arise from a cause, with a great fire in the wilderness as a simile; in one, a brāhmaṇa asks whether beings are self-made or made by another, and the Buddha questions him in return with the element of endeavour, the element of steadfastness, the element of firmness, the element of going forth, and the element of making; in some, the householder Ghoṣila asks the venerable Ānanda four times about the various elements, and Ānanda answers now with the basis of joy, the basis of sorrow, and the basis of equanimity, now with the realm of desire, the realm of form, and the formless realm, now with the realm of form, the formless realm, and the element of cessation, now with the three elements of escape, and the last three answers each speak a verse; in one, the venerable Ānanda asks the elder, asks the five hundred bhikṣus, and asks the Buddha with what thing one should reflect single-mindedly, and in all three places the answer is the same: calm and insight, up to the element of abandoning, the element of desirelessness, and the element of cessation. The twenty-four discourses after them are taught with regard to feeling: in some, Rāhula asks four times how one should know and see so that there is no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches, and the Buddha answers now with the six elements as not self, now with the three feelings that have contact as their cause and contact as their origin, now with seeing pleasant feeling with the notion of suffering, painful feeling with the notion of a sword’s thrust, and neither-painful-nor-pleasant feeling with the notion of impermanence, now with abandoning the fetters of greed, of hatred, and of delusion toward the three feelings, and the last two answers each speak a verse; in some, the deep abyss of the great ocean, the two poisoned darts, the wild wind in the sky, and the many kinds of people lodging in a guesthouse are taken as similes, teaching the difference between the ordinary person and the noble disciple with regard to the feelings, and each speaks a verse; in some, a certain bhikṣu and the venerable Ānanda ask the meaning of the three feelings and of all feelings being suffering, and the Buddha answers with the impermanence and change of formations, and further teaches the gradual stilling of formations and the gradual quieting of formations, up to the superior quieting; in one, it is taught how the seven Buddhas, Vipaśyin and the rest, before they became Buddhas, examined the feelings—feeling, its origin, its cessation, the path leading to its origin, the path leading to its cessation, its gratification, its danger, and the escape from it; in some, it is taught whether or not the Buddha and the ascetics and brāhmaṇas know the feelings as they really are; in one, the World-Honored One, after sitting in meditation for half a month, teaches that the arising of feeling in beings has desire, thought, and contact as its conditions; in one, the householder Anāthapiṇḍada makes offerings for three months, the Buddha exhorts him to train in the joy of seclusion, and the venerable Śāriputra, taking this up, speaks of being free of five things and fulfilling five things; in one, carnal, non-carnal, and beyond-the-non-carnal gladness, happiness, equanimity, and liberation are taught; in one, the venerable Ānanda and the venerable Bhadra discuss the foremost seeing, hearing, happiness, perception, and existence; in one, King Bimbisāra and the venerable Udāyin dispute three feelings against two and go together to the Buddha, who teaches one feeling up to innumerable feelings, and the four kinds of happiness; in some, one thing up to ten things are taught, giving rise to weariness, contemplating impermanence, and the rest, and attaining the ending of the outflows and the utter end of suffering. The four hundred and fifty-fifth discourse at the end of the fascicle teaches that conditioned by the various elements arise the various contacts, perceptions, desires, thoughts, fevers, and quests. The speaker is mostly the World-Honored One addressing the bhikṣus; in the four hundred and fifty-sixth discourse, a certain bhikṣu and the bhikṣus ask and the Buddha answers; in the four hundred and fifty-seventh discourse, the bhikṣu Vakkalin asks; in the four hundred and fifty-ninth discourse, a brāhmaṇa asks; in the four hundred and sixtieth to the four hundred and sixty-third discourses, the householder Ghoṣila asks and the venerable Ānanda answers; in the four hundred and sixty-fourth discourse, the venerable Ānanda asks three times, and the elder, the five hundred bhikṣus, and the Buddha give three answers; in the four hundred and sixty-fifth to the four hundred and sixty-eighth discourses, the venerable Rāhula asks; in the four hundred and seventieth and the four hundred and seventy-eighth discourses, the World-Honored One asks first and the bhikṣus ask him to teach; in the four hundred and seventy-third discourse, a certain bhikṣu asks; in the four hundred and seventy-fourth discourse, the venerable Ānanda asks; in the four hundred and seventy-sixth discourse, a certain bhikṣu asks; in the four hundred and eighty-second discourse, the Buddha teaches for the householder Anāthapiṇḍada, and the venerable Śāriputra speaks, taking up the Buddha’s words; in the four hundred and eighty-fourth discourse, the venerable Ānanda and the venerable Bhadra discuss with each other, with no words of the Buddha; in the four hundred and eighty-fifth discourse, King Bimbisāra and the venerable Udāyin ask together. This fascicle has ten verses: those of the four hundred and sixty-first to the four hundred and sixty-third discourses are spoken by the venerable Ānanda, and those of the four hundred and sixty-seventh to the four hundred and seventy-third discourses by the World-Honored One; the plain rendering translates all of them line by line in verse form; there is no summary verse. The discourses of question and answer back and forth, and the long discourses, are divided into segments within the discourse by rounds of question and answer. Where the base text abbreviates—the three places in the four hundred and sixtieth discourse, and the abbreviations within and at the end of the four hundred and fifty-fifth discourse—the plain rendering abbreviates as the base text does and does not supply what is passed over; the four hundred and seventy-seventh discourse is the compilers’ words carrying on from the preceding discourse, which the plain rendering translates as it stands and does not expand into a discourse; the ‘as…, so…likewise’ at the end of the four hundred and eightieth discourse is an abbreviation by the compilers, which the plain rendering translates as it stands; the ‘as with the Buddha Vipaśyin…and I, the Buddha Śākyamuni…likewise’ at the end of the four hundred and seventy-fifth discourse is the Buddha’s own words. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0116c08）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 17.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. The head of the fascicle further bears the title “Recitation on Miscellaneous Causes, Chapter Three, Part Five”—the fifth part of the third chapter of the Recitation on Miscellaneous Causes. The fascicle holds thirty-five discourses, from the four hundred and fifty-sixth to the four hundred and eighty-ninth; it has ten verses, in the four hundred and sixty-first to the four hundred and sixty-third discourses and the four hundred and sixty-seventh to the four hundred and seventy-third discourses; after the four hundred and eighty-ninth discourse it closes with “Saṃyukta Āgama, Fascicle 17,” and after the closing title there is one further discourse, the four hundred and fifty-fifth.

〔456 · The Element of Light and the Element of Purity〕（0116c12）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 element of light, the element of purity, the element of the sphere of infinite space, the element of the sphere of infinite consciousness, the element of the sphere of nothingness, the element of the sphere of neither perception nor non-perception; there is the element of cessation.” Then a certain bhikṣu rose from his seat, arranged his robe, bowed his head at the Buddha’s feet, joined his palms, and said to the Buddha: “World-Honored One! The element of light, the element of purity, the element of the sphere of infinite space, the element of the sphere of infinite consciousness, the element of the sphere of nothingness, the element of the sphere of neither perception nor non-perception, the element of cessation—by what condition can these elements be known?” The Buddha said to the bhikṣu: “The element of light is known in dependence on darkness; the element of purity is known in dependence on impurity; the element of the sphere of infinite space is known in dependence on form; the element of the sphere of infinite consciousness is known in dependence on the inner; the element of the sphere of nothingness is known in dependence on something; the element of the sphere of neither perception nor non-perception is known in dependence on the summit of existence; the element of cessation is known in dependence on the existing body.”

The bhikṣus said to the Buddha: “World-Honored One! The element of light, up to the element of cessation—by what attainment are they reached?” The Buddha said to the bhikṣus: “The element of light, the element of purity, the element of the sphere of infinite space, the element of the sphere of infinite consciousness, the element of the sphere of nothingness—these elements are reached in the attainment proper to each; the element of the sphere of neither perception nor non-perception is reached in the attainment of the summit of existence; the element of cessation is reached in the attainment of the cessation of the existing body.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔457 · Speaking the Udāna Phrase〕（0117a03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Hall of Deer Mother in the Eastern Park. At that time the World-Honored One, in the late afternoon, rose from meditation, spread a seat in the shade of the hall, sat down before the great assembly, spoke the udāna phrase, and said to the bhikṣus: “Conditioned by an element arises speech, never without an element; conditioned by an element arises a view, never without an element; conditioned by an element arises a perception, never without an element. Conditioned by an inferior element, I say, there arise inferior speech, inferior views, inferior perceptions, inferior intentions, inferior desires, inferior aspirations, an inferior person, inferior deeds, inferior designations, inferior establishings, inferior allotments, inferior displays, inferior rebirth. So too with the middling element. So too with the superior element: conditioned by the superior element, I say, there arise superior speech, superior views, superior perceptions, superior intentions, superior aspirations, a superior person, superior deeds, superior designations, superior establishings, superior allotments, superior displays, superior rebirth—all of them superior.”

At that time the bhikṣu Vakkalin, standing behind the Buddha and fanning him with a fan, said to the Buddha: “World-Honored One! If, toward the Fully and Perfectly Awakened One, one gives rise to the view that he is not fully and perfectly awakened, does that view too arise conditioned by an element?” The Buddha said to the bhikṣu: “The view, toward the Fully and Perfectly Awakened One, that he is not fully and perfectly awakened also arises conditioned by an element, never without an element. Why? The element of the ordinary person is the element of ignorance. As I said before: conditioned by an inferior element there arise inferior speech, inferior views, up to inferior rebirth; with the middling element and the superior element there arise superior speech, superior views, up to superior rebirth.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔458 · A Perception of Desire Arises from a Cause〕（0117a21）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: “A perception of desire arises from a cause, not without a cause; perceptions of hatred and of harming arise from a cause, not without a cause.

“How does a perception of desire arise from a cause? It is conditioned by the element of desire. Conditioned by the element of desire there arise the perception of desire, the desire for it, the thought of it, the fever of it, the quest for it. When the foolish ordinary person has given rise to the quest for desire, this being goes wrong in three places: body, speech, and mind. Because of going wrong in this way as a condition, he dwells in suffering here and now, with pain, with obstruction, with vexation, with fever, and at the breaking up of the body, at the end of life, he is reborn in an evil destination. This is called the perception of desire arising from conditions.

“How do perceptions of hatred and of harming arise from conditions? From the element of harming. Conditioned by the element of harming there arise the perception of harming, the desire for it, the thought of it, the fever of it, the quest for it; when the foolish ordinary person has given rise to the quest for harming, this being goes wrong in three places: body, speech, and mind. Having given rise to going wrong in the three places as a condition, he dwells in suffering here and now, with pain, with obstruction, with vexation, with fever, and at the breaking up of the body, at the end of life, he is reborn in an evil destination. This is called the perception of harming arising from conditions.

“Bhikṣus! If ascetics and brāhmaṇas rest in this way in what has arisen, giving rise to a perilous perception, not seeking to relinquish it, not waking to it, not spitting it out, they dwell in suffering here and now, with pain, with obstruction, with vexation, with fever, and at the breaking up of the body, at the end of life, they are reborn in an evil destination. It is like a wilderness not far from a town or village, where a great fire suddenly breaks out, and there is no one of strength able to put it out; know that the creatures in that wild land will all be harmed by the fire. In the same way, ascetics and brāhmaṇas who rest in what has arisen, giving rise to a perilous perception, at the breaking up of the body, at the end of life, are reborn in an evil destination.

“Bhikṣus! A perception of deliverance arises from a cause, not without a cause. How does a perception of deliverance arise from a cause? From the element of deliverance. Conditioned by the element of deliverance there arise the perception of deliverance, the desire for it, the thought of it, the fever of it, the quest for it. When one who has wisdom seeks deliverance, beings go right in three places: body, speech, and mind. Having given rise to going right in this way as a condition, he dwells in happiness here and now, without pain, without obstruction, without vexation, without fever, and at the breaking up of the body, at the end of life, he is reborn in a good destination. This is called the perception of deliverance arising from conditions.

“How do perceptions of non-hatred and of non-harming arise from conditions? From the element of non-harming. With the element of non-harming as condition there arise the perception of non-harming, the desire for it, the thought of it, the fever of it, the quest for it. When one who has wisdom seeks non-harming, beings are right in three places: body, speech, and mind. When that right condition has arisen, he dwells in happiness here and now, without pain, without obstruction, without vexation, without fever, and at the breaking up of the body, at the end of life, he is reborn in a good destination. This is called the perception of non-harming arising from conditions.

“If ascetics and brāhmaṇas rest in what has arisen, giving rise to the perception of non-harming, not relinquishing it, not waking to it, not spitting it out, they dwell in happiness here and now, without pain, without obstruction, without vexation, without fever, and at the breaking up of the body, at the end of life, they are reborn in a good destination. It is like a wilderness beside a town or village, where a great fire suddenly breaks out, and there is a person able to put out the fire with hands and feet; know that the creatures that live among the grass and trees will none of them be harmed. In the same way, ascetics and brāhmaṇas who rest in what has arisen, giving rise to right perception, not relinquishing, not waking, not spitting out, dwell in happiness here and now, without pain, without obstruction, without vexation, without fever, and at the breaking up of the body, at the end of life, they are reborn in a good destination.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔459 · Beings Are Neither Self-Made Nor Made by Another〕（0117c02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. Then a certain brāhmaṇa came to where the Buddha was, and having exchanged greetings face to face with the World-Honored One, stood to one side and said to the Buddha: “Are beings neither self-made nor made by another?” The Buddha said to the brāhmaṇa: “Those who hold such a thesis I do not meet with; you yourself have now come, and yet you say that I am neither self-made nor made by another?” The brāhmaṇa said: “How is it, Gautama? Are beings self-made, or made by another?”

The Buddha said to the brāhmaṇa: “I shall now question you; answer as you see fit. Brāhmaṇa, what do you think? Is there an element of endeavour in beings, enabling beings to know how to make endeavour?” The brāhmaṇa said: “Gautama, there is an element of endeavour in beings, enabling beings to know how to make endeavour.” The Buddha said to the brāhmaṇa: “If there is an element of endeavour, enabling beings to know that there is endeavour, then beings are self-made, then they are made by another. Brāhmaṇa, what do you think? Is there an element of steadfastness, an element of firmness, an element of going forth, an element of making in beings, enabling those beings to know that there is making?” The brāhmaṇa said to the Buddha: “There is an element of steadfastness, an element of firmness, an element of going forth, an element of making in beings, enabling beings to know that there is making.” The Buddha said to the brāhmaṇa: “If that element of steadfastness, element of firmness, element of going forth, element of making enables beings to know that there is making, then beings are self-made, then they are made by another.”

The brāhmaṇa said to the Buddha: “Beings are self-made, and are made by another. Gautama, the world has many affairs; I now take my leave.” The Buddha said to the brāhmaṇa: “The world has many affairs; know that it is time.” Then that brāhmaṇa, having heard what the Buddha said, rejoiced and rejoiced in accord, rose from his seat, and departed.

〔460 · The Eye Element Is Distinct, the Form Element Is Distinct〕（0117c23）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the householder Ghoṣila went to where the venerable Ānanda was, bowed at the venerable Ānanda’s feet, withdrew and sat to one side, and said to the venerable Ānanda: “The various elements that are spoken of—what are the various elements?” The venerable Ānanda said to the householder Ghoṣila: “The eye element is distinct, the form element is distinct: a basis of joy. From the two as conditions arises consciousness; the meeting of the three gives rise to contact; and conditioned by joyful contact arises pleasant feeling. So too the ear, nose, tongue, body, mind, and dharmas are to be spoken of in the same way.

“Further, householder, there is a distinct eye element and a distinct form element: a basis of sorrow. From the two as conditions arises consciousness; the meeting of the three gives rise to painful contact; and conditioned by that painful contact arises painful feeling. So too the ear, nose, tongue, body, mind, and dharmas are to be spoken of in the same way.

“Further, householder, a distinct eye element and a distinct form element: a basis of equanimity. From the two as conditions arises consciousness; the meeting of the three gives rise to neither-painful-nor-pleasant contact; and conditioned by neither-painful-nor-pleasant contact arises neither-painful-nor-pleasant feeling. So too the ear, nose, tongue, body, mind, and dharmas are to be spoken of in the same way.” Then the householder Ghoṣila, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, bowed at his feet, and departed.

〔461 · The Realm of Desire, the Realm of Form, the Formless Realm〕（0118a08）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the householder Ghoṣila went to where the venerable Ānanda was, bowed his head at his feet, sat down to one side, and said to the venerable Ānanda: “The various elements that are spoken of—what are the various elements?” The venerable Ānanda said to the householder Ghoṣila: “There are three realms. What are the three? The realm of desire, the realm of form, the formless realm.” Then the venerable Ānanda spoke a verse:

　　“Clearly comprehending the realm of desire, and the realm of form likewise,

　　relinquishing all that remains, one attains stilling without remainder.

　　The elements joined in this body, realized as ended without remainder:

　　this the Fully Awakened One has taught, the sorrowless, stainless phrase.”

When the venerable Ānanda had spoken this discourse, the householder Ghoṣila rejoiced and rejoiced in accord, paid homage, and departed.

〔462 · The Realm of Form, the Formless Realm, and the Element of Cessation〕（0118a20）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the householder Ghoṣila went to where the venerable Ānanda was, bowed his head at his feet, withdrew and sat to one side, and said to the venerable Ānanda: “The various elements that are spoken of—what are called the various elements?” The venerable Ānanda said to the householder Ghoṣila: “There are three elements: the realm of form, the formless realm, and the element of cessation; these are called the three elements.” Then he spoke a verse:

　　“Beings of the realm of form, and those who dwell in the formless realm,

　　not knowing the element of cessation, return again to existence.

　　If one has cut off the realm of form and does not dwell in the formless realm,

　　with the mind liberated in the element of cessation, one is forever free of birth and death.”

When the venerable Ānanda had spoken this discourse, the householder Ghoṣila rejoiced and rejoiced in accord, paid homage, and departed.

〔463 · The Three Elements of Escape〕（0118b02）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the householder Ghoṣila went to where the venerable Ānanda was, bowed his head at his feet, withdrew and sat to one side, and said to the venerable Ānanda: “The various elements that are spoken of—what are the various elements?” The venerable Ānanda answered the householder Ghoṣila: “They are the three elements of escape. What are the three? Escaping from the realm of desire to the realm of form, escaping from the realm of form to the formless realm, and the element of the cessation of all formations and all thinking; these are called the three elements of escape.” Then he spoke a verse:

　　“Knowing the escape from the realm of desire, passing beyond the realm of form,

　　all formations stilled, striving with right endeavour,

　　cutting off all craving, all formations ended,

　　knowing all that remains, one turns no more back into existence.”

When the venerable Ānanda had spoken this discourse, the householder Ghoṣila rejoiced and rejoiced in accord, paid homage, and departed.

〔464 · The Elder Named Elder〕（0118b15）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Ānanda went to where the elder named Elder was; having arrived, he respectfully exchanged greetings; having exchanged greetings, he withdrew and sat to one side, and asked the elder named Elder: “If a bhikṣu reflects in an open place, under a tree, or in an empty hut, with what thing should he reflect single-mindedly?” The elder answered: “Venerable Ānanda! One who reflects in an open place, under a tree, or in an empty hut should reflect single-mindedly with two things: calm and insight.” The venerable Ānanda further asked the elder: “When calm is cultivated, and much cultivated, what does it accomplish? When insight is cultivated, and much cultivated, what does it accomplish?” The elder answered: “Venerable Ānanda! Cultivating calm, one ends in accomplishing insight; having cultivated insight, one also accomplishes calm. That is to say, the noble disciple, cultivating calm and insight together, attains the elements of liberation.” Ānanda further asked the elder: “What are the elements of liberation?” The elder answered: “Venerable Ānanda! The element of abandoning, the element of desirelessness, the element of cessation—these are called the elements of liberation.” The venerable Ānanda further asked the elder: “What is the element of abandoning, up to the element of cessation?” The elder answered: “Venerable Ānanda! The abandoning of all formations is called the element of abandoning; the abandoning of craving and desire is the element of desirelessness; the cessation of all formations is called the element of cessation.”

Then the venerable Ānanda, having heard what the elder said, rejoiced and rejoiced in accord, went to where the five hundred bhikṣus were, respectfully exchanged greetings, withdrew and sat to one side, and said to the five hundred bhikṣus: “When a bhikṣu reflects in an open place, under a tree, or in an empty hut, with what thing should he reflect single-mindedly?” Then the five hundred bhikṣus answered the venerable Ānanda: “He should reflect single-mindedly with two things, up to the element of cessation, as the elder said.”

Then the venerable Ānanda, having heard what the five hundred bhikṣus said, rejoiced and rejoiced in accord, 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! If a bhikṣu reflects in an open place, under a tree, or in an empty hut, with what thing should he reflect single-mindedly?” The Buddha said to Ānanda: “If a bhikṣu reflects in an open place, under a tree, or in an empty hut, he should reflect single-mindedly with two things, up to the element of cessation, as the five hundred bhikṣus said.”

Then the venerable Ānanda said to the Buddha: “Wonderful, World-Honored One! The Teacher and his disciples are all of the same Dharma, the same phrasing, the same meaning, the same taste. I went to the elder named Elder and asked this meaning, and he too answered me with this meaning, this phrasing, this taste, just as the World-Honored One now says; I went further to the five hundred bhikṣus and asked with this meaning, this phrasing, this taste, and those five hundred bhikṣus too answered with this meaning, this phrasing, this taste, just as the World-Honored One now says. So it should be known that teacher and disciples are in all things of the same Dharma, the same meaning, the same phrasing, the same taste.” The Buddha said to Ānanda: “Do you know what kind of bhikṣu that elder is?” Ānanda said to the Buddha: “I do not know, World-Honored One.” The Buddha said to Ānanda: “That elder is an arhat; his outflows are ended, he has laid down the heavy burden, and with right knowledge his mind is well liberated; those five hundred bhikṣus too are all like this.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.

〔465 · Whatever Earth Element There Is〕（0118c24）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Rāhula went to where the World-Honored One was, bowed his head at his feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! How should one know and how should one see so that in this conscious body of mine and in all the signs of external objects there is no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches?” The Buddha said to Rāhula: “Listen carefully, reflect on it well, and I will explain it for you. Rāhula! If a bhikṣu, with regard to whatever earth element there is—whether past, future, or present, whether internal or external, whether gross or subtle, whether fine or ugly, whether far or near—knows all of it as it really is: not self, not other than self, not within one another; so too with the water element, the fire element, the wind element, the space element, and the consciousness element.

“Rāhula! A bhikṣu who knows thus and sees thus has, in this conscious body of mine and in all the signs of external objects, no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches. Rāhula! If a bhikṣu has, in this conscious body and in all the signs of external objects, no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches, this is called cutting off craving, turning away the bonds, rightly attaining unbroken comprehension of conceit, and reaching 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.

〔466 · Contact Is Their Cause, Contact Is Their Origin〕（0119a11）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Rāhula went to where the Buddha was, bowed his head at his feet, withdrew and sat to one side, and said to the Buddha: “World-Honored One! How should one know and how should one see so that in this conscious body of mine and in all the signs of external objects there is no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches?” The Buddha said to Rāhula: “There are three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. What is the cause of these three feelings, what is their origin, from what are they born, by what do they turn? These three feelings have contact as their cause, contact as their origin; they are born from contact and turn by contact. As this or that contact is the cause, this or that feeling arises; if this or that contact ceases, this or that feeling also ceases, is stilled, cooled, and gone. Knowing thus and seeing thus, in what of mine is conscious and in all the signs of external objects there comes to be no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches.” When the Buddha had spoken this discourse, the venerable Rāhula, having heard what the Buddha said, rejoiced and practiced accordingly.

〔467 · With the Notion of a Sword’s Thrust〕（0119a22）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Rāhula went to where the Buddha was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! How should one know and how should one see so that in this conscious body of mine and in all the signs of external objects there is no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches?” The Buddha said to Rāhula: “There are three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. See pleasant feeling with the notion of suffering, see painful feeling with the notion of a sword’s thrust, see neither-painful-nor-pleasant feeling with the notion of impermanence. If that bhikṣu sees pleasant feeling with the notion of suffering, sees painful feeling with the notion of a sword’s thrust, and sees neither-painful-nor-pleasant feeling with the notion of impermanence and cessation, this is called right view.” Then the World-Honored One spoke a verse:

　　“Seeing pleasure with the notion of suffering, painful feeling as a sword’s thrust,

　　toward what is neither painful nor pleasant, cultivating the notion of impermanence and cessation:

　　this is a bhikṣu. One accomplished in right view

　　walks the path of stilling and peace, dwells at the final limit,

　　forever free of the defilements, crushing the armies of Māra.”

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

〔468 · Abandoning the Fetter of Greed toward Pleasant Feeling〕（0119b11）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Rāhula 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! How should one know and how should one see so that in this conscious body of mine and in all the signs of external objects there is no ‘I’, no view of ‘mine’, no fetter of conceit that binds and attaches?” The Buddha said to Rāhula: “There are three feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Seeing pleasant feeling—to abandon the fetter of greed toward pleasant feeling, pure conduct is practised under me; to abandon the fetter of hatred toward painful feeling, pure conduct is practised under me; to abandon the fetter of delusion toward neither-painful-nor-pleasant feeling, pure conduct is practised under me.

“Rāhula! If a bhikṣu has abandoned and known the fetter of greed toward pleasant feeling, has abandoned and known the fetter of hatred toward painful feeling, has abandoned and known the fetter of delusion toward neither-painful-nor-pleasant feeling, this is called a bhikṣu who cuts off craving and desire, turns away the bonds, attains unbroken comprehension of conceit, and reaches the utter end of suffering.” Then the World-Honored One spoke a verse:

　　“While feeling pleasant feeling, one does not understand pleasant feeling;

　　driven by the fetter of greed, one does not see the path of deliverance.

　　While feeling painful feeling, one does not understand painful feeling;

　　driven by the fetter of hatred, one does not see the path of deliverance.

　　Neither-painful-nor-pleasant feeling, taught by the Perfectly Awakened One—

　　one who does not observe it well never crosses to the other shore.

　　The bhikṣu strives with vigour, with clear comprehension, unmoving;

　　all such feelings one who has wisdom is able to know.

　　One who knows the feelings ends the outflows here and now;

　　the clear-minded one, at life’s end, is not counted among the many.

　　The count once cut off, one abides forever in final nirvāṇa.”

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

〔469 · The Deep Abyss of the Great Ocean〕（0119c07）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “The deep abyss of the great ocean is the deep abyss as the fools of the world speak of it, not the deep abyss as the Dharma and Discipline of the noble ones speak of it. What the world speaks of is merely a great gathering of water; but when feelings arise from the body, pressed by many pains, to vexation or to death, this is called the deepest abyss of the great ocean. The foolish, unlearned ordinary person, when feelings arise in this body, pressed by pain, to vexation or to death, grieves and laments, cries out and reproaches, wails and howls, the mind distraught and mad, long sunk and drowned, with no place of rest. The learned noble disciple, when feelings arise in the body, pressed by pain, to vexation or to death, does not grieve and lament, wail and howl, or grow distraught in mind; he does not sink in birth and death, and finds a place of rest.” Then the World-Honored One spoke a verse:

　　“When painful feelings arise in the body, pressing even to death,

　　grieving without cease, unable to bear it, wailing and growing distraught,

　　the mind itself raises an obstruction, gathering many pains that increase;

　　forever sunk in the sea of birth and death, one knows no place of rest.

　　One who can let go the feelings in the body, the pains and vexations born of the body,

　　pressing hard even to death, gives rise to no thought of grief.

　　He does not cry or wail, and can himself bear the many pains;

　　the mind raises no obstruction—that obstruction which gathers many pains to increase.

　　He does not sink in birth and death, and forever finds a place of peace.”

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

〔470 · Struck in the Body by Two Poisoned Darts〕（0119c28）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “The foolish, unlearned ordinary person gives rise to painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling; the learned noble disciple also gives rise to painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Bhikṣus! What is the difference between the ordinary person and the noble one?” 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. Excellent, World-Honored One! May you expound it widely; the bhikṣus, having heard it, will receive and keep it and practice accordingly.” The Buddha said to the bhikṣus: “The foolish, unlearned ordinary person, when feelings arise from bodily contact, pressed by pain, even to the loss of life, grieves and laments, cries out and reproaches, wails and howls.”

The Buddha said to the bhikṣus: “Listen carefully, reflect on it well, and I will explain it for you. Bhikṣus! The foolish, unlearned ordinary person, when feelings arise from bodily contact, increasing his pains, even to the loss of life, grieves and reproaches, cries and wails, the mind distraught; at that time he gives rise to two feelings, a bodily feeling or a mental feeling.

“It is like a man struck in the body by two poisoned darts, giving rise to extreme pain; so too the foolish, unlearned ordinary person gives rise to two feelings, a bodily feeling and a mental feeling, giving rise to extreme pain. Why? Because that foolish, unlearned ordinary person does not understand, pleasant contact of feeling arises with regard to the five sense pleasures, and he feels the pleasure of the five sense pleasures; because he feels the pleasure of the five sense pleasures, he is driven by the fetter of greed. Because of painful contact of feeling, hatred arises; because hatred arises, he is driven by the fetter of hatred. With regard to these two feelings—their origin, cessation, gratification, danger, and escape—he does not know as it really is; because he does not know as it really is, neither-painful-nor-pleasant feeling arises, and he is driven by the fetter of delusion. Bound by pleasant feeling, he is never released; bound by painful feeling, he is never released; bound by neither-painful-nor-pleasant feeling, he is never released. How is he bound? He is bound by greed, hatred, and delusion; he is bound by birth, old age, sickness, death, sorrow, grief, vexation, and suffering.

“The learned noble disciple, when painful feeling arises from bodily contact, pressed by great pain, even to the loss of life, does not grieve and reproach, cry and wail, or grow distraught in mind; at that time only one feeling arises, namely the bodily feeling, and no mental feeling.

“It is like a man struck by one poisoned dart and not by a second; at that time only one feeling arises, namely the bodily feeling, and no mental feeling. Touched by pleasant feeling, he is not stained by sense pleasure; because he is not stained by sense pleasure, the fetter of greed does not drive him with regard to that pleasant feeling. With regard to painful contact of feeling, hatred does not arise; because hatred does not arise, the fetter of hatred does not drive him. With regard to those two fetters, he knows their origin, cessation, gratification, danger, and escape as they really are; because he knows as it really is, the fetter of delusion toward neither-painful-nor-pleasant feeling does not drive him. With regard to that pleasant feeling he is liberated and not bound; with regard to painful feeling and neither-painful-nor-pleasant feeling he is liberated and not bound. By what is he not bound? Greed, hatred, and delusion cannot bind him; birth, old age, sickness, death, sorrow, grief, vexation, and suffering cannot bind him.” Then the World-Honored One spoke a verse:

　　“The learned one, as to pain and pleasure, is not without feeling or knowing;

　　compared with the ordinary person, he has in truth heard much.

　　In pleasant feeling he is not heedless; meeting painful contact, his sorrow does not grow;

　　pain and pleasure alike relinquished, neither following nor opposing.

　　The bhikṣu strives with skilful means, with right knowledge, unshaken;

　　all these feelings the wise is able to understand.

　　Because he understands the feelings, he ends the outflows here and now;

　　at the body’s death he is not counted, abiding forever in final nirvāṇa.”

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

〔471 · A Wild Wind Suddenly Rising in the Sky〕（0120b15）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “It is like a wild wind suddenly rising in the sky, coming from the four directions: dusty winds and dustless winds, viśva winds and vairambha winds, thin winds and thick winds, up to the winds that rise from the wind-circle. So too the winds of feeling in the body: various feelings arise—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling; pleasant bodily feeling, painful bodily feeling, neither-painful-nor-pleasant bodily feeling; pleasant mental feeling, painful mental feeling, neither-painful-nor-pleasant mental feeling; pleasant carnal feeling, painful carnal feeling, neither-painful-nor-pleasant carnal feeling; pleasant non-carnal, painful non-carnal, neither-painful-nor-pleasant non-carnal feeling; pleasant feeling of attachment, painful feeling of attachment, neither-painful-nor-pleasant feeling of attachment; pleasant feeling of deliverance, painful feeling of deliverance, neither-pleasant-nor-painful feeling of deliverance.” Then the World-Honored One spoke a verse:

　　“As in the empty sky various wild winds rise,

　　winds from east, west, south, and north, and from the four intermediate directions likewise,

　　with dust and without dust, up to the winds that rise from the wind-circle;

　　so in this body the arising of feelings is likewise:

　　pleasant or painful feeling, and neither painful nor pleasant,

　　carnal and non-carnal, attached and unattached.

　　The bhikṣu strives with skilful means, with right knowledge, unshaken;

　　all these feelings the wise is able to understand.

　　Because he understands the feelings, he ends the outflows here and now;

　　at the body’s death he is not counted, abiding forever in final nirvāṇa.”

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

〔472 · Like a Guesthouse〕（0120c08）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “It is like a guesthouse where many kinds of people lodge: kṣatriyas, brāhmaṇas, householders and laymen, wild folk and hunters, keepers of the precepts and breakers of the precepts, those at home and those gone forth—all lodge in it. So too this body: various feelings arise—painful feeling, pleasant feeling, neither-painful-nor-pleasant feeling; pleasant bodily feeling, painful bodily feeling, neither-painful-nor-pleasant bodily feeling; pleasant mental feeling, painful mental feeling, neither-painful-nor-pleasant mental feeling; pleasant carnal feeling, painful carnal feeling, neither-painful-nor-pleasant carnal feeling; pleasant non-carnal feeling, painful non-carnal feeling, neither-painful-nor-pleasant non-carnal feeling; pleasant feeling of attachment, painful feeling of attachment, neither-painful-nor-pleasant feeling of attachment; pleasant feeling of deliverance, painful feeling of deliverance, neither-painful-nor-pleasant feeling of deliverance.” Then the World-Honored One spoke a verse:

　　“As in a guesthouse many kinds of people stay,

　　kṣatriyas, brāhmaṇas, householders, laymen, and the rest,

　　caṇḍālas, wild folk, keepers of the precepts and breakers of the precepts,

　　those at home and those gone forth, many kinds such as these;

　　so too this body. Various feelings arise,

　　pleasant or painful feeling, and neither painful nor pleasant,

　　carnal and non-carnal, attached and unattached;

　　the bhikṣu strives with skilful means, with right knowledge, unshaken;

　　all these feelings the wise is able to understand;

　　because he understands the feelings, he ends the outflows here and now;

　　at the body’s death he is not counted, abiding forever in final nirvāṇa.”

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

〔473 · All Feelings Are Suffering〕（0121a02）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. Then a certain bhikṣu was alone in a quiet place in meditative reflection, and thought: The World-Honored One teaches three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—and also teaches that all feelings whatsoever are suffering; what is the meaning of this? Having thought thus, this bhikṣu rose from meditation, went to where the Buddha was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! I was in meditative reflection in a quiet place, and thought: The World-Honored One teaches three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—and also teaches that all feelings whatsoever are suffering; what is the meaning of this?” The Buddha said to the bhikṣu: “Because all formations are impermanent, because all formations are subject to change, I say that all feelings whatsoever are suffering.” Then the World-Honored One spoke a verse:

　　“Knowing formations are impermanent, all subject to change,

　　therefore he says feeling is all suffering: this the Perfectly Awakened One knows.

　　The bhikṣu strives with skilful means, with right knowledge, unshaken;

　　all the feelings the wise is able to understand.

　　Having fully known the feelings, he ends the outflows here and now;

　　at the body’s death he is not counted, abiding forever in final nirvāṇa.”

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

〔474 · The Gradual Stilling of Formations〕（0121a19）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Ānanda was alone in a quiet place in meditative reflection, and thought: The World-Honored One teaches three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—and also teaches that all feelings whatsoever are suffering; what is the meaning of this? Having thought thus, he rose from meditation, went to where the World-Honored One was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! I was alone in a quiet place in meditative reflection, and thought: As the World-Honored One teaches three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling—and also teaches that all feelings are suffering, what is the meaning of this?” The Buddha said to Ānanda: “Because all formations are impermanent, because all formations are subject to change, I say that all feelings whatsoever are suffering. Further, Ānanda, I say it because of the gradual stilling of formations, I say it because of the gradual quieting of formations: all feelings are suffering.”

Ānanda said to the Buddha: “How is it, World-Honored One? Is it said because of the gradual stilling of feelings?” The Buddha said to Ānanda: “In the attainment of the first dhyāna, speech is stilled; in the attainment of the second dhyāna, initial and sustained thought are stilled; in the attainment of the third dhyāna, the joyful mind is stilled; in the attainment of the fourth dhyāna, in-and-out breathing is stilled; in the attainment of the sphere of space, the perception of form is stilled; in the attainment of the sphere of consciousness, the perception of the sphere of space is stilled; in the attainment of the sphere of nothingness, the perception of the sphere of consciousness is stilled; in the attainment of the sphere of neither perception nor non-perception, the perception of the sphere of nothingness is stilled; in the attainment of the cessation of perception and feeling, perception and feeling are stilled. This is called the gradual stilling of formations.”

Ānanda said to the Buddha: “World-Honored One! What is the gradual quieting of formations?” The Buddha said to Ānanda: “In the attainment of the first dhyāna, speech is quieted; in the attainment of the second dhyāna, initial and sustained thought are quieted; in the attainment of the third dhyāna, the joyful mind is quieted; in the attainment of the fourth dhyāna, in-and-out breathing is quieted; in the attainment of the sphere of space, the perception of form is quieted; in the attainment of the sphere of consciousness, the perception of the sphere of space is quieted; in the attainment of the sphere of nothingness, the perception of the sphere of consciousness is quieted; in the attainment of the sphere of neither perception nor non-perception, the perception of the sphere of nothingness is quieted; in the attainment of the cessation of perception and feeling, perception and feeling are quieted. This is called the gradual quieting of formations.” Ānanda said to the Buddha: “World-Honored One! This is called the gradual quieting of formations.”

The Buddha said to Ānanda: “There is further the superior quieting, the rare quieting, the higher quieting, the unsurpassed quieting. Among the other quietings, none surpasses this quieting.” Ānanda said to the Buddha: “What is the superior quieting, the rare quieting, the higher quieting, the unsurpassed quieting, which no other quieting surpasses?” The Buddha said to Ānanda: “When the mind takes no delight in desire and is liberated, takes no delight in hatred and delusion and is liberated, this is called the superior quieting, the rare quieting, the higher quieting, the unsurpassed quieting, which no other quieting surpasses.” When the Buddha had spoken this discourse, the venerable Ānanda, having heard what the Buddha said, rejoiced and practiced accordingly.

〔475 · The Tathāgata Vipaśyin〕（0121b26）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “When the Tathāgata Vipaśyin had not yet become a Buddha, alone in a quiet place, in meditative reflection, he made this contemplation, examining the feelings: What is feeling? What is the origin of feeling? What is the cessation of feeling? What is the path leading to the origin of feeling? What is the path leading to the cessation of feeling? What is the gratification in feeling? What is the danger in feeling? What is the escape from feeling? He examined thus: there are three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. The origin of contact is the origin of feeling; the cessation of contact is the cessation of feeling. If one delights in feeling, praises it, is attached to it, and abides firmly in it, this is called the path leading to the origin of feeling. If one does not delight in feeling, praise it, become attached to it, or abide firmly in it, this is called the path leading to the cessation of feeling. If pleasure and joy arise conditioned by feeling, this is called the gratification in feeling; that feeling is impermanent and subject to change, this is called the danger in feeling. If one abandons desire and craving for feeling and passes beyond desire and craving, this is called the escape from feeling.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

“As with the Buddha Vipaśyin, so with the Buddha Śikhin, the Buddha Viśvabhū, the Buddha Krakucchanda, the Buddha Kanakamuni, the Buddha Kāśyapa, and I, the Buddha Śākyamuni: when we had not yet become Buddhas, we reflected on and examined the feelings in the same way.”

〔476 · Thus Examining the Feelings〕（0121c13）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time a certain bhikṣu was alone in a quiet place in meditative reflection, examining the feelings thus: What is feeling? What is the origin of feeling? What is the cessation of feeling? What is the path leading to the origin of feeling? What is the path leading to the cessation of feeling? What is the gratification in feeling? What is the danger in feeling? What is the escape from feeling? Then that bhikṣu, having woken from meditation, went to where the World-Honored One was, bowed his head at his feet, withdrew and stood to one side, and said to the Buddha: “World-Honored One! I was alone in a quiet place in meditative reflection, examining the feelings: What is feeling? What is the origin of feeling? What is the cessation of feeling? What is the path leading to the origin of feeling? What is the path leading to the cessation of feeling? What is the gratification in feeling? What is the danger in feeling? What is the escape from feeling?”

The Buddha said to the bhikṣu: “There are three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. The origin of contact is the origin of feeling; the cessation of contact is the cessation of feeling. If one delights in feeling, praises it, is attached to it, and abides firmly in it, this is called the path leading to the origin of feeling. If one does not delight in feeling, praise it, become attached to it, or abide firmly in it, this is called the path leading to the cessation of feeling. If pleasure and joy arise conditioned by feeling, this is called the gratification in feeling; that feeling is impermanent and subject to change, this is called the danger in feeling. If one abandons desire and craving for feeling and passes beyond desire and craving, this is called the escape from feeling.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔477 · As in the Discourse of the Certain Bhikṣu’s Question〕（0121c29）As in the discourse asked by a certain bhikṣu, so too the discourse asked by the venerable Ānanda.

〔478 · What Is Feeling〕（0122a02）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “What is feeling? What is the origin of feeling? What is the cessation of feeling? What is the path leading to the origin of feeling? What is the path leading to the cessation of feeling?” 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. Excellent, World-Honored One! May you expound it widely; the bhikṣus, having heard it, will receive and keep it and practice accordingly.” The Buddha said to the bhikṣus: “Listen carefully, reflect on it well, and I will explain it for you.”

The Buddha said to the bhikṣus: “There are three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. The origin of contact is the origin of feeling; the cessation of contact is the cessation of feeling. If one delights in feeling, praises it, is attached to it, and abides firmly in it, this is called the path leading to the origin of feeling; if one does not delight in feeling, praise it, become attached to it, or abide firmly in it, this is called the path leading to the cessation of feeling. If pleasure and joy arise conditioned by feeling, this is called the gratification in feeling; that feeling is impermanent and changing, this is called the danger in feeling; if one abandons desire and craving for feeling and passes beyond desire and craving, this is called the escape from feeling.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔479 · Had I Not Known the Feelings as They Really Are〕（0122a15）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “Had I not known the feelings as they really are, had I not known the origin of feeling, the cessation of feeling, the path leading to the origin of feeling, the path leading to the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling as they really are, then among the gods of the world, Māra, Brahmā, ascetics and brāhmaṇas, gods and humans, I would not be liberated, would not have escaped, would not be free of the inversions, nor would it be unsurpassed, right and perfect awakening. Because I know as they really are the feelings, the origin of feeling, the cessation of feeling, the path leading to the origin of feeling, the path leading to the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling, among the gods of the world, Māra, Brahmā, ascetics and brāhmaṇas, gods and humans, I am liberated, have escaped, am free of the inversions, and have attained unsurpassed, right and perfect awakening.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔480 · An Ascetic among Ascetics〕（0122a26）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “If ascetics and brāhmaṇas do not know the feelings as they really are, do not know the origin of feeling, the cessation of feeling, the path leading to the origin of feeling, the path leading to the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling as they really are, they are not ascetics, not brāhmaṇas, not like ascetics, not like brāhmaṇas, without the goal of an ascetic, without the goal of a brāhmaṇa, realizing for themselves here and now(the three editions have “not” before “here and now”): My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.

“If ascetics and brāhmaṇas know the feelings as they really are, know the origin of feeling, the cessation of feeling, the path leading to the origin of feeling, the path leading to the cessation of feeling, the gratification in feeling, the danger in feeling, and the escape from feeling as they really are, they are ascetics among ascetics, brāhmaṇas among brāhmaṇas, like ascetics, like brāhmaṇas, with the goal of an ascetic, the goal of a brāhmaṇa, realizing for themselves here and now: My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with ascetics and non-ascetics, so too with those counted among ascetics and those not counted among ascetics.

〔481 · Sitting in Meditation for Half a Month〕（0122b13）Thus have I heard. At one time the Buddha was staying in the country of Icchānaṅgala, in the Icchānaṅgala Grove. At that time the World-Honored One said to the bhikṣus: “I wish to sit in meditation here for half a month. Bhikṣus! Do not wander about any more, except for almsround and the poṣadha; sit in meditation at once and wander about no more, except for almsround and the poṣadha.”

At that time the World-Honored One, when the half month had passed, spread his sitting cloth, sat down before the great assembly, and said to the bhikṣus: “With a small portion of the meditation I reflected on when I first became a Buddha, I have reflected during this half month, and thought thus: For all beings, the arising of feeling has a condition; it is not without a condition. What condition? Desire is a condition, thought is a condition, contact is a condition.

“Bhikṣus! When desire is not stilled, thought is not stilled, and contact is not stilled, by that condition beings give rise to feeling; by the condition of not being stilled, beings give rise to feeling. When desire is stilled, thought is not stilled, and contact is not stilled, by that condition beings give rise to feeling; by the condition of not being stilled, beings give rise to feeling. When desire is stilled, thought is stilled, and contact is not stilled, by that condition beings give rise to feeling; by the condition of not being stilled, beings give rise to feeling. When desire is stilled, thought is stilled, and contact is stilled, by that condition beings give rise to feeling; by the condition of that stilling, beings give rise to feeling.

“With wrong view as condition, beings give rise to feeling; with wrong view not stilled as condition, beings give rise to feeling. With wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge as condition, beings give rise to feeling; with wrong knowledge not stilled as condition, beings give rise to feeling. With right view as condition, beings give rise to feeling; with right view stilled as condition, beings give rise to feeling. With right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge as condition, beings give rise to feeling; with right knowledge stilled as condition, beings give rise to feeling. If that desire arises—attaining what was unattained, obtaining what was unobtained, realizing what was unrealized—by that condition beings give rise to feeling; by the condition of its stilling, beings give rise to feeling. This is called: by the condition of not being stilled, beings give rise to feeling; by the condition of stilling, beings give rise to feeling.

“If ascetics and brāhmaṇas do not know as it really is this condition, the origin of the condition, the cessation of the condition, the path leading to the origin of the condition, and the path leading to the cessation of the condition, they are not ascetics among ascetics, not brāhmaṇas among brāhmaṇas, not like ascetics among ascetics, not like brāhmaṇas among brāhmaṇas, without the goal of an ascetic, without the goal of a brāhmaṇa, realizing for themselves here and now(the three editions have “not” before “here and now”): My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.

“If ascetics and brāhmaṇas know as it really is this condition, the origin of the condition, the cessation of the condition, the path leading to the origin of the condition, and the path leading to the cessation of the condition, know that these are ascetics among ascetics, brāhmaṇas among brāhmaṇas, like ascetics, like brāhmaṇas, who with the goal of an ascetic, the goal of a brāhmaṇa, realize for themselves here and now: My birth is ended, pure conduct has been established, what was to be done has been done; I know for myself that I shall not receive a later existence.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔482 · The Householder Anāthapiṇḍada Comes to the Buddha〕（0122c24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park; it was the time of the summer retreat. At that time the householder Anāthapiṇḍada came to where the Buddha was, bowed his head at his feet, withdrew and sat to one side. The Buddha taught him the Dharma, showing, instructing, illumining, and gladdening, teaching various dharmas. When he had shown, instructed, illumined, and gladdened him, the householder rose from his seat, arranged his robe, paid homage to the Buddha, joined his palms, and said to the Buddha: “May the World-Honored One and the great assembly accept my invitation for three months of robes, food and drink, and medicine for illness.” Then the World-Honored One silently consented. Then the householder Anāthapiṇḍada, knowing that the Buddha had silently accepted the invitation, rose from his seat, departed, and returned to his own home.

When three months had passed, the householder came to where the Buddha was, bowed his head at his feet, withdrew and sat to one side. The Buddha said to the householder Anāthapiṇḍada: “Excellent, householder! For three months you have offered robes, food and drink, and medicine for illness. By this you have adorned and purified the higher path, and in a future age you will obtain the fruit of happiness. Yet now you must not rest silently content with this Dharma; you should be diligent and train from time to time in the joy of seclusion, realizing it fully with the body.” Then the householder Anāthapiṇḍada, having heard what the Buddha said, rejoiced and rejoiced in accord, rose from his seat, and departed.

At that time the venerable Śāriputra was sitting in the assembly, and knowing that the householder Anāthapiṇḍada had departed, said to the Buddha: “Wonderful, World-Honored One! You have taught the householder Anāthapiṇḍada well, and have exhorted the householder Anāthapiṇḍada well, saying: For three months you have made full offerings among the Tathāgata’s great assembly and purified the higher path, and in a future age you will receive the fruit of happiness; you must not rest silently attached to this merit; you should train from time to time in the joy of seclusion, realizing it fully with the body. World-Honored One! If a noble disciple is made to train in the joy of seclusion, realizing it fully with the body, he is free of five things and fulfils five things. How is he free of five things? He abandons the joy nourished by desire, abandons the sorrow nourished by desire, abandons the equanimity nourished by desire, abandons the joy nourished by the unwholesome, abandons the sorrow nourished by the unwholesome; this is called being free of five things. How does he fulfil five things? Gladness, joy, tranquillity, happiness, and one-pointedness.” The Buddha said to Śāriputra: “So it is, so it is. If a noble disciple trains in the joy of seclusion, realizing it fully with the body, he is free of five things and fulfils five things.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔483 · Those with Carnal Gladness, Those with Non-Carnal Gladness〕（0123a23）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 carnal gladness, there is non-carnal gladness, there is gladness beyond the non-carnal; there is carnal happiness, there is non-carnal happiness, there is happiness beyond the non-carnal; there is carnal equanimity, there is non-carnal equanimity, there is equanimity beyond the non-carnal; there is carnal liberation, there is non-carnal liberation, there is liberation beyond the non-carnal.

“What is carnal gladness? Gladness arising conditioned by the five sense pleasures. What is non-carnal gladness? A bhikṣu, secluded from desire, secluded from evil and unwholesome things, with initial and sustained thought, with the joy and happiness born of seclusion, dwells having attained the first dhyāna; this is called non-carnal gladness. What is gladness beyond the non-carnal? A bhikṣu, initial and sustained thought stilled, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of concentration, dwells having attained the second dhyāna; this is called gladness beyond the non-carnal.

“What is carnal happiness? Happiness and joy arising conditioned by the five sense pleasures; this is called carnal happiness. What is non-carnal happiness? Initial and sustained thought quieted, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of concentration; this is called non-carnal happiness. What is happiness beyond the non-carnal? A bhikṣu, free of delight and craving, dwelling with a mind of equanimity, with right mindfulness and right knowledge, dwells in happiness, in what the noble ones call equanimity; this is called happiness beyond the non-carnal.

“What is carnal equanimity? Equanimity arising conditioned by the five sense pleasures; this is called carnal equanimity. What is non-carnal equanimity? That bhikṣu, free of delight and craving, dwelling with a mind of equanimity, with right mindfulness and right knowledge, dwells in happiness, in what the noble ones call equanimity, and dwells having attained the third dhyāna; this is called non-carnal equanimity. What is equanimity beyond the non-carnal? A bhikṣu, pain abandoned and pleasure stilled, sorrow and joy already gone, with the equanimity that is neither painful nor pleasant, pure mindfulness and one-pointedness, dwells having attained the fourth dhyāna; this is called equanimity beyond the non-carnal.

“What is carnal liberation? It goes with form. What is non-carnal liberation? It goes with the formless. What is liberation beyond the non-carnal? That bhikṣu’s mind is undefiled by desire and liberated, undefiled by hatred and delusion and liberated; this is called liberation beyond the non-carnal.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔484 · The Foremost Seeing〕（0123b20）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 Bhadra and the venerable Ānanda were staying together in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Ānanda went to where the venerable Bhadra was, and having exchanged greetings, stood to one side. Then the venerable Ānanda asked the venerable bhikṣu Bhadra: “What is called the foremost seeing? What is the foremost hearing? What is the foremost happiness? What is the foremost perception? What is the foremost existence?”

The venerable Bhadra said to the venerable Ānanda: “There is Brahmā, sovereign and creating, transforming at will, the father of the world; if one sees that Brahmā, this is called the foremost seeing.

“Ānanda! There are beings for whom the joy and happiness born of seclusion soak every part, gladden every part, fill the whole body, with no part unfilled—that is, the joy and happiness born of seclusion. Rising from samādhi, he raises his voice and proclaims to the whole assembly: the utterly still is the joy and happiness born of seclusion; the utterly happy is the joy and happiness born of seclusion. Whoever hears his voice—this is called the foremost hearing.

“Further, Ānanda, there are beings for whom, in this body, the happiness free of joy soaks it, soaks every part, gladdens and fills it, fills the whole body, with no part unfilled—that is, the happiness free of joy; this is called the foremost happiness.

“What is the foremost perception? Ānanda! There are beings who, passing beyond the whole sphere of consciousness and entering nothingness, dwell having attained the sphere of nothingness; if that perception arises, this is called the foremost perception.

“What is the foremost existence? Further, Ānanda, there are beings who, passing beyond the whole sphere of nothingness, dwell having attained the sphere of neither perception nor non-perception; if that existence arises, this is called the foremost existence.”

The venerable Ānanda said to the venerable bhikṣu Bhadra: “Many people hold such a view and say so; you say the same as they—what is the difference? I make an endeavour to question you; listen carefully, and I will explain it for you. As one has seen, one ends the outflows in due order: this is the foremost seeing. As one has heard, one ends the outflows in due order: this is called the foremost hearing. As happiness arises, one ends the outflows in due order: this is called the foremost happiness. As one perceives, one ends the outflows in due order: this is called the foremost perception. Contemplating as it really is, one ends the outflows in due order: this is called the foremost existence.” Then the two worthy ones, having discussed together, rose from their seats and departed.

〔485 · How Many Feelings Are There〕（0123c21）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time King Bimbisāra went to where the venerable Udāyin was, bowed his head in homage, withdrew and sat to one side. Then King Bimbisāra said to the venerable Udāyin: “What feelings has the World-Honored One taught?” Udāyin said: “Great king! The World-Honored One teaches three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.” King Bimbisāra said to the venerable Udāyin: “Do not say so—that the World-Honored One teaches three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. There should be just two feelings, pleasant and painful; as for neither-painful-nor-pleasant feeling, that is stilling.” Thus it was said three times; Udāyin could not establish three feelings for the king, nor could the king establish two feelings; so they went together to where the Buddha was, bowed their heads at his feet, withdrew and stood to one side. Then the venerable Udāyin reported to the World-Honored One in full what had been said before: “I could not establish three feelings, nor could the king establish two feelings, so now we have come together to ask the World-Honored One in detail this meaning: how many feelings are there?”

The Buddha said to Udāyin: “I sometimes teach one feeling, sometimes two feelings, or three, four, five, six, eighteen, thirty-six, up to a hundred and eight feelings, and sometimes innumerable feelings.

“How do I teach one feeling? As when it is said that all feelings whatsoever are suffering; this is called my teaching one feeling. How do I teach two feelings? I teach bodily feeling and mental feeling; these are called two feelings. What are the three feelings? Pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. What are the four feelings? Feeling bound to the realm of desire, feeling bound to the realm of form, feeling bound to the formless realm, and feeling unbound. How do I teach five feelings? The faculty of pleasure, the faculty of joy, the faculty of pain, the faculty of sorrow, the faculty of equanimity; this is called teaching five feelings. How do I teach six feelings? Feeling born of eye-contact, and feeling born of ear-, nose-, tongue-, body-, and mind-contact. How do I teach eighteen feelings? Feelings that follow the six joys, the six sorrows, and the six equanimities; this is called teaching eighteen feelings. What are the thirty-six feelings? The six joys based on attachment, the six joys based on freedom from attachment, the six sorrows based on attachment, the six sorrows based on freedom from attachment, the six equanimities based on attachment, the six equanimities based on freedom from attachment; this is called teaching thirty-six feelings. How do I teach a hundred and eight feelings? The thirty-six feelings—thirty-six past, thirty-six future, thirty-six present; this is called teaching a hundred and eight feelings. How do I teach innumerable feelings? As when one speaks of this feeling and that feeling, and so on, speaking in this way by innumerable names; this is called teaching innumerable feelings.

“Udāyin! The world does not understand the true meaning of my teaching feeling in these various ways, and so they quarrel with one another and contradict one another, and never attain the true meaning in my Dharma and Discipline by which to quiet themselves. Udāyin! If one understands as it really is the meaning of the various feelings I have taught, quarrels and contradiction do not arise; quarrels already arisen and not yet arisen can be settled by the Dharma and Discipline and brought to rest.

“But, Udāyin, there are two feelings: feeling of desire and feeling free of desire. What is feeling of desire? Feeling arising conditioned by the five strands of sense pleasure; this is called feeling of desire. What is feeling free of desire? A bhikṣu, secluded from desire and from evil and unwholesome things, with initial and sustained thought, with the joy and happiness born of seclusion, dwells having attained the first dhyāna; this is called feeling free of desire.

“If someone says: beings, relying on this first dhyāna, have this alone as happiness, and nothing else—this is not so. Why? Because there is a higher happiness beyond it. What is it? A bhikṣu, free of initial and sustained thought, inwardly pure, with the joy and happiness born of concentration, dwells having attained the second dhyāna; this is called a higher happiness. In this way, up to the sphere of neither perception nor non-perception, each is said in turn to be higher.

“If someone says: only this place, up to neither perception nor non-perception, is the utmost happiness, and nothing else—this too is not so. Why? Because there is a higher happiness beyond it. What is it? A bhikṣu, passing beyond the whole sphere of neither perception nor non-perception, dwells having realized with the body the cessation of perception and feeling; this is called the higher happiness beyond that.

“If those gone forth in other teachings say thus: the ascetic son of the Śākyas teaches only the cessation of perception and feeling as the highest happiness—this is not fitting. Why? One should say to them: this is not what the World-Honored One counts as the happiness of feeling; what the World-Honored One counts as the happiness of feeling is as he has taught it.

“Udāyin! There are four kinds of happiness. What are the four? The happiness of freedom from desire, the happiness of seclusion, the happiness of stilling, the happiness of awakening.” When the Buddha had spoken this discourse, the venerable Udāyin and King Bimbisāra, having heard what the Buddha said, rejoiced and practiced accordingly.

〔486 · Giving Rise to Right Weariness〕（0124b18）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “If toward one thing one gives rise to right weariness, takes no delight in it, and turns away from it, one attains the ending of the outflows—namely, all beings subsist by nutriment. Again, two things: name and form. Again, three things: the three feelings. Again, four things: the four nutriments. Again, five things: the five aggregates of clinging. Again, six things: the six internal and external sense bases. Again, seven things: the seven stations of consciousness. Again, eight things: the eight worldly dharmas. Again, nine things: the nine abodes of beings. Again, ten things: the ten courses of action. If toward these ten things one gives rise to weariness, takes no delight in them, and turns away from them, one attains the ending of the outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔487 · The Utter End of Suffering〕（0124b28）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “If toward one thing one gives rise to right weariness, takes no delight in it, and turns away from it, one reaches the utter end of suffering and is liberated from suffering—namely, all beings subsist by nutriment. Again, two things: name and form. Again, three things: the three feelings. Again, four things: the four nutriments. Again, five things: the five aggregates of clinging. Again, six things: the six internal and external sense bases. Again, seven things: the seven stations of consciousness. Again, eight things: the eight worldly dharmas. Again, nine things: the nine abodes of beings. Again, ten things: the ten courses of action. If toward these ten things one gives rise to right weariness, takes no delight in them, and turns away from them, one reaches the utter end of suffering and is liberated from suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔488 · Contemplating Impermanence〕（0124c10）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “If toward one thing one contemplates impermanence, contemplates change, contemplates dispassion, contemplates cessation, contemplates relinquishment, one attains the ending of the outflows—namely, all beings subsist by nutriment. Again, two things: name and form. Again, three things: the three feelings. Again, four things: the four nutriments. Again, five things: the five aggregates of clinging. Again, six things: the six internal and external sense bases. Again, seven things: the seven stations of consciousness. Again, eight things: the eight worldly dharmas. Again, nine things: the nine abodes of beings. Again, ten things: the ten courses of action. If toward these ten things one rightly contemplates impermanence, contemplates change, contemplates dispassion, contemplates cessation, contemplates relinquishment, one attains the ending of the outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔489 · Subsisting by Nutriment〕（0124c22）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the World-Honored One said to the bhikṣus: “If toward one thing one contemplates impermanence, contemplates change, contemplates dispassion, contemplates cessation, contemplates relinquishment, one reaches the utter end of suffering and is liberated from suffering—namely, all beings subsist by nutriment. Again, two things: name and form. Again, three things: the three feelings. Again, four things: the four nutriments. Again, five things: the five aggregates of clinging. Again, six things: the six internal and external sense bases. Again, seven things: the seven stations of consciousness. Again, eight things: the eight worldly dharmas. Again, nine things: the nine abodes of beings. Again, ten things: the ten courses of action. If toward these ten courses of action one contemplates impermanence, contemplates change, contemplates dispassion, contemplates cessation, contemplates relinquishment, one reaches the utter end of suffering and is liberated from suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔455 · The Various Elements as Conditions〕（0125a06）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: “Conditioned by the various elements arise the various contacts; conditioned by the various contacts arise the various perceptions; conditioned by the various perceptions arise the various desires; conditioned by the various desires arise the various thoughts; conditioned by the various thoughts arise the various fevers; conditioned by the various fevers arise the various quests.

“What are the various elements? The eighteen elements—the eye element, up to the dharma element.

“How do the various contacts arise conditioned by the various elements? How…up to the various quests arising conditioned by the various fevers? Conditioned by the eye element arises eye-contact; it is not that conditioned by eye-contact arises the eye element; only conditioned by the eye element arises eye-contact. Conditioned by eye-contact arises eye-perception; it is not that conditioned by eye-perception arises eye-contact; only conditioned by eye-contact arises eye-perception. Conditioned by eye-perception arises eye-desire; it is not that conditioned by eye-desire arises eye-perception; only conditioned by eye-perception arises eye-desire. Conditioned by eye-desire arises eye-thought; it is not that conditioned by eye-thought arises eye-desire; only conditioned by eye-desire arises eye-thought. Conditioned by eye-thought arises eye-fever; it is not that conditioned by eye-fever arises eye-thought; only conditioned by eye-thought arises eye-fever. Conditioned by eye-fever arises eye-quest; it is not that conditioned by eye-quest arises eye-fever; only conditioned by eye-fever arises eye-quest. So too the ear, nose, tongue, and body; with the mind element as condition arises mind-contact, up to conditioned by mind-fever arises mind-quest—this too is to be taught at length in the same way.

“This, bhikṣus, is called: conditioned by the various elements arise the various contacts, up to conditioned by the various fevers arise the various quests; it is not that conditioned by the various quests arise the various fevers, up to it is not that conditioned by the various contacts arise the various elements; only conditioned by the various elements arise the various contacts, up to conditioned by the various fevers arise the various quests.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the six internal sense bases, so too the six external sense bases are to be taught.

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

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

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

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

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

〔608 · If a Bhikṣu Departs from the Four Foundations of Mindfulness〕（0171a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu departs from the four foundations of mindfulness, he departs from the noble Dharma as it really is; departing from the noble Dharma as it really is, he departs from the noble path; departing from the noble path, he departs from the deathless Dharma; departing from the deathless Dharma, he cannot escape birth, old age, sickness, death, sorrow, lamentation, affliction, and suffering, and I say that he does not attain liberation from suffering.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

〔618 · One Attains the Four Fruits〕（0173a29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “By cultivating the four foundations of mindfulness much, one attains the four fruits, four kinds of blessing. Which four? Namely, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

　　it is not those ordinary people, who act heedlessly,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fascicle 26 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their second fascicle; the first fascicle of the Path teaches the four foundations of mindfulness, and this fascicle teaches the faculties, the powers, and the factors of awakening. The fascicle holds seventy discourses, from the six hundred and forty-second discourse to the seven hundred and eleventh. The discourses at the head of the fascicle teach the faculties: in one, three faculties are taught—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known—together with a verse on the stage of training; in some, the five faculties are set out—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom; in some, it is taught that by observing the five faculties as they really are one attains stream-entry or attains arhatship; in some, the four unbreakable purities, the four right exertions, the four foundations of mindfulness, the four dhyānas, and the four noble truths are matched with the five faculties, and their meaning is explained one by one; in some, it is taught that by knowing as it really is the arising, the cessation, and the way to the cessation of the faculty of faith, or its arising, passing away, gratification, danger, and escape, one accomplishes unsurpassed, right and perfect awakening; in some, the keenness and the weakness and inferiority of the five faculties are taught, with what is attained, from the arhat liberated both ways down to the one who follows by faith; in some, the many timbers of a storeyed hall, with the ridgepole as their head, are taken as a simile, teaching that wisdom is the head of the five faculties; in one, the pure faith attained by arousing the mind of awakening toward the Tathāgata is taught; in one, it is taught that by cultivating the five faculties all suffering of the three times is cut off. The discourses after them teach the powers: in some, two powers, the power of reckoning and the power of cultivation, are taught; in some, three powers, such as the power of faith, the power of energy, and the power of wisdom; in some, four powers, among them the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in, together with the four means of gathering in and a verse on the four means of gathering in; in one, it is taught that by accomplishing the four powers one is freed from the five fears; in some, the five powers, the five powers of one in training, the power of shame and the power of fear of blame, and the reproach and the congratulation by the five white dharmas are taught; in some, the difference between the Tathāgata and an arhat liberated by wisdom, the five powers of one in training, and the ten powers of the Tathāgata are taught; in one, an infant and a nurse are taken as a simile, teaching that the Tathāgata instructs the śrāvakas as the time requires; in some, the six powers of the Tathāgata, the seven powers and the verses on the seven powers, the eight worldly powers, the eight powers of a bhikṣu whose outflows are ended, the nine powers, the ten worldly powers, and the ten kinds of Tathāgata power are taught; in one, it is taught that when an upright mind arises, the Tathāgata admonishes and instructs. The discourses at the end of the fascicle teach the factors of awakening: in one, wrong reflection and right reflection are taught in relation to the arising and the decline of the five hindrances and of the seven factors of awakening; in one, the five things that lead to decline and the seven things that do not lead to decline; in one, it is taught that five dharmas can make black darkness and that the seven factors of awakening can make great light; in one, the five obstructions, the five hindrances, and the seven factors of awakening are taught, together with a verse; in one, five great trees are taken as a simile, teaching five kinds of trees of the mind; in some, it is taught that by making the mind single and listening attentively to the right Dharma one cuts off five dharmas and cultivates seven dharmas; in one, it is taught that pure faith is liberation of mind and that knowledge is liberation by wisdom; in one, at Rājagṛha, on Vulture Peak, Prince Fearless asks about the teaching of no cause and no condition, and the Buddha teaches the causes and conditions of the defilement and the purification of beings and the gradual fulfilment of the seven factors of awakening, and names this the Discourse on the Factors of Awakening. The speaker is mostly the World-Honored One addressing the bhikṣus, and many of the discourses abbreviate with ‘… as said above. The difference is,’ giving only the point of difference; in the six hundred and eighty-fourth discourse, the World-Honored One first teaches and then asks, the bhikṣus ask the Buddha to teach, and the World-Honored One teaches the difference between the Tathāgata and an arhat liberated by wisdom; in the six hundred and eighty-fifth discourse, the World-Honored One asks after the simile of the nurse, and the bhikṣus answer; in the six hundred and ninety-fourth discourse, the venerable Śāriputra asks and the Buddha answers; the six hundred and ninety-fifth and the six hundred and ninety-sixth discourses are the compilers’ words carrying on from the preceding discourse; the seven hundred and ninth discourse does not record the sentence of the World-Honored One’s address and, following the base text, begins with the Buddha’s words; in the seven hundred and eleventh discourse, Prince Fearless asks and the Buddha answers, back and forth several times. This fascicle has five verses, in the six hundred and forty-second, six hundred and sixty-ninth, six hundred and eighty-eighth, six hundred and ninetieth, and seven hundred and seventh discourses, all spoken by the World-Honored One; the plain rendering translates all of them line by line in verse form; there is no summary verse. The discourses of question and answer back and forth, the similes, and the long discourses are divided into segments within the discourse by rounds of question and answer, by the text of the simile and its explanation, and by the items listed. Where the base text abbreviates—the type ‘… as said above. The difference is,’ and the places ‘is taught likewise,’ ‘as taught at length above,’ ‘as taught at length before,’ ‘taught at length as above,’ ‘as said in the sūtra above,’ ‘as taught at length above for the ten powers,’ and ‘up to’—the plain rendering abbreviates as the base text does and does not supply what is passed over; the appended sentences at the end of the six hundred and sixtieth, six hundred and sixty-third, six hundred and sixty-fifth, and six hundred and sixty-sixth discourses, and the ‘these discourses are as said above for the three powers’ of the six hundred and sixty-seventh discourse, are the compilers’ words, which the plain rendering translates as they stand. The figures (…) at the head of each segment give the Taishō page, register, and line.

〔0 · Title〕（0182a11）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 26.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle does not bear a separate recitation title, continuing on from the first fascicle of the Path. The fascicle holds seventy discourses, from the six hundred and forty-second to the seven hundred and eleventh; it has five verses, in the six hundred and forty-second, the six hundred and sixty-ninth, the six hundred and eighty-eighth, the six hundred and ninetieth, and the seven hundred and seventh discourses; after the seven hundred and eleventh discourse it closes with “Saṃyukta Āgama, Fascicle 26.”

〔642 · There Are Three Faculties〕（0182a14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three faculties—the faculty of coming to know what is not yet known, the faculty of knowing, and the faculty of having fully known.”

At that time the World-Honored One spoke in verse:

　　“At the time of knowing the stage of training, one advances in accord with the straight path,

　　energetic, diligent in skilful means, guarding one’s own mind well;

　　thus knowing for oneself that birth is ended, the unobstructed path already known,

　　having been liberated by knowing, at the last one attains having fully known;

　　the unshaken liberation of mind, all existences can be ended,

　　the faculties all complete, delighting in the stillness of the faculties,

　　bearing this last body, one subdues the hosts of Māra, the enemies.”

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

〔643 · There Are Five Faculties〕（0182a26）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: “There are five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔644 · Cutting Off and Knowing the Three Bonds〕（0182b02）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 five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a bhikṣu observes these five faculties well as they really are, one who observes well as they really are cuts off and knows the three bonds, namely, the view of the body, clinging to precepts, and doubt; this is called a stream-enterer, not subject to falling into the evil destinations, certain and rightly bound for right awakening, going back and forth among gods and humans for seven rebirths, and reaching the end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔645 · The Mind Liberated and Free of Desire〕（0182b10）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 observes these five faculties as they really are does not give rise to the outflows, and the mind is liberated and free of desire; this is called an arhat: the outflows are already ended, what was to be done is already done, the heavy burdens are laid down, one’s own benefit is attained, the bonds of existence are ended, and by right knowledge the mind is well liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔646 · Know That It Is the Four Unbreakable Purities〕（0182b16）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 five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. The faculty of faith, you should know, is the four unbreakable purities; the faculty of energy, you should know, is the four right exertions; the faculty of mindfulness, you should know, is the four foundations of mindfulness; the faculty of concentration, you should know, is the four dhyānas; the faculty of wisdom, you should know, is the four noble truths.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔647 · What Is the Faculty of Faith〕（0182b23）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 five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“What is the faculty of faith? If a bhikṣu gives rise to pure faith in the presence of the Tathāgata, its root firm, so that none of the other ascetics and brāhmaṇas, gods, Māra, Brahmā, ascetics and brāhmaṇas, or the rest of the world can break down his mind, this is called the faculty of faith.

“What is the faculty of energy? For evil, unwholesome dharmas already arisen, to have them cut off, one gives rise to desire, effort, gathering in of the mind, and advance; for evil, unwholesome dharmas not yet arisen, to have them not arise, one gives rise to desire, effort, gathering in of the mind, and advance; for wholesome dharmas not yet arisen, to have them arise, one gives rise to desire, effort, gathering in of the mind, and advance; for wholesome dharmas already arisen, to have them abide and not be forgotten, cultivated and increased, one gives rise to desire, effort, gathering in of the mind, and advance; this is called the faculty of energy.

“What is the faculty of mindfulness? If a bhikṣu dwells contemplating the inner body as body, earnest and resourceful, with right mindfulness and right knowledge, taming greed and sorrow for the world; and dwells in mindfulness contemplating the outer body, the inner and outer body, and feelings, mind, and dharmas, which is also taught likewise, this is called the faculty of mindfulness.

“What is the faculty of concentration? If a bhikṣu, free of desire and of evil, unwholesome dharmas, with initial and sustained thought, with joy and ease born of seclusion, up to the fourth dhyāna, dwells having attained it in full, this is called the faculty of concentration.

“What is the faculty of wisdom? If a bhikṣu knows the noble truth of suffering as it really is, and knows the noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the way to the cessation of suffering as they really are, this is called the faculty of wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔648 · Certain of Right Awakening〕（0182c14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If a bhikṣu, having observed these five faculties as they really are, cuts off and knows the three bonds. Which three? Namely, the view of the body, clinging to precepts, and doubt. This is called a stream-enterer, not falling into the evil destinations, certain and rightly bound for saṃbodhi, going back and forth among gods and humans for seven rebirths, and reaching the end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔649 · Ending All the Outflows〕（0182c21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If a bhikṣu, having observed these five faculties as they really are, is able to end all the outflows and is liberated and free of desire, this is called an arhat: the outflows are already ended, what was to be done is already done, the heavy burdens are laid down, one’s own benefit is attained, the bonds of existence are ended, and by right knowledge the mind is liberated.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔650 · The Arising of the Faculty of Faith, the Cessation of the Faculty of Faith〕（0182c28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Bhikṣus! If I did not know as it really is this faculty of faith, the arising of the faculty of faith, the cessation of the faculty of faith, and the way to the cessation of the faculty of faith, I could never, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, go beyond, go free, with the mind free of inversion, nor could I accomplish unsurpassed, right and perfect awakening. As with the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.

“Bhikṣus! Because I observed this faculty of faith as it really is with right knowledge, and observed the arising of the faculty of faith, the cessation of the faculty of faith, and the way to the cessation of the faculty of faith as they really are with right knowledge, among the assembly of gods, Māra, Brahmā, ascetics and brāhmaṇas I have gone beyond, gone free, with the mind free of inversion, and have accomplished unsurpassed, right and perfect awakening. As with the faculty of faith, the faculties of energy, mindfulness, concentration, and wisdom are also taught likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔651 · The Passing Away of the Faculty of Faith, the Gratification of the Faculty of Faith〕（0183a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Bhikṣus! If I did not know as it really is the arising of this faculty of faith, the passing away of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith, I could not, among the assembly of gods, Māra, Brahmā, ascetics and brāhmaṇas, be liberated, go beyond, go free, with the mind free of inversion, and accomplish unsurpassed, right and perfect awakening. Thus the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.

“Bhikṣus! Because I know as it really is the faculty of faith, the arising of the faculty of faith, the passing away of the faculty of faith, the gratification of the faculty of faith, the danger of the faculty of faith, and the escape from the faculty of faith, among the assembly of gods, Māra, Brahmā, ascetics and brāhmaṇas I am liberated, have gone beyond, gone free, with the mind free of inversion, and have been able to accomplish unsurpassed, right and perfect awakening.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔652 · Whether Keen, Whether Full〕（0183a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If a bhikṣu’s five faculties are keen, are full, he attains arhatship. If they are weaker, are inferior, he attains the state of non-returner. If they are weaker, are inferior, he attains the state of once-returner. If they are weaker, are inferior, he attains the state of stream-enterer. One who is full accomplishes what is full, one who is not full accomplishes what is not full; these five faculties are not empty of fruit; if one has none at all of these five faculties, I say that he is counted among the ordinary persons of other paths.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔653 · Superior, Keen, and Full〕（0183b04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If a bhikṣu’s five faculties are superior, bright and keen, and full, he attains arhatship, liberated both ways. If they are weaker, are inferior, he attains the body-witness. If those five faculties are weaker, are inferior, he attains attained-to-view. If those five faculties are weaker, are inferior, he attains liberated by faith. If those five faculties are weaker, are inferior, he attains the one-seeder. If those five faculties are weaker, are inferior, he attains once-returning. If those five faculties are weaker, are inferior, he attains family-to-family. If those five faculties are weaker, are inferior, he attains seven rebirths. If those five faculties are weaker, are inferior, he attains one who follows by Dharma. If those five faculties are weaker, are inferior, he attains one who follows by faith.

“This is called a bhikṣu who, with the perfection of the faculties as cause and condition, knows the perfection of the fruit, and, with the perfection of the fruit as cause and condition, knows the perfection of the person. Thus one who is full does what is full, one who is less does what is less, and those faculties are not empty of fruit; if one has none of these faculties, I say that he is counted among the ordinary persons.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔654 · Like the Many Timbers of a Storeyed Hall〕（0183b18）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 five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. These five faculties are all gathered in by the faculty of wisdom.

“It is like the many timbers of a storeyed hall: the ridgepole is their head, and all rely on the ridgepole, because the ridgepole holds them together. Thus among the five faculties wisdom is their head, because wisdom holds them together.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔655 · Of All These, Wisdom Is the Head〕（0183b25）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 five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. The faculty of faith, you should know, is the four unbreakable purities; the faculty of energy, you should know, is the four right exertions; the faculty of mindfulness, you should know, is the four foundations of mindfulness; the faculty of concentration, you should know, is the four dhyānas; the faculty of wisdom, you should know, is the four noble truths. Of all these virtues, wisdom is the head, because wisdom holds them together.” Up to…. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔656 · Relying on Seclusion, Relying on Dispassion〕（0183c04）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 five faculties. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a noble disciple accomplishes the faculty of wisdom, he can cultivate the faculty of faith, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called the accomplishment of the faculty of faith; the accomplishment of the faculty of faith is the faculty of wisdom. As with the faculty of faith, so likewise the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.

“Therefore, as to these five faculties, the faculty of wisdom is their head, because wisdom holds them together. It is like a storeyed hall: the ridgepole is its head, on which the many timbers rely, because the ridgepole holds them together. Thus among the five faculties wisdom is their head, because wisdom holds them together.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔657 · Not Knowing the Original Limit〕（0183c15）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 five faculties. Which five? The faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. If a noble disciple accomplishes the faculty of faith, he trains thus: the noble disciple, in beginningless birth and death, held fast by ignorance and bound by craving, beings through the long night going back and forth, wandering and rushing on in birth and death, not knowing its original limit; because there is a cause there is birth and death, and when the cause is forever ended there is no birth and death; the great mass of the black darkness of ignorance is an obstruction—who is it that attains final nirvāṇa? There is only the cessation of suffering, the stilling of suffering, coolness, passing away. As with the faculty of faith, so likewise the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also taught likewise.

“These five faculties have wisdom as their head and are held together by wisdom. It is like a storeyed hall, which has the ridgepole as its head and is held together by the ridgepole.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔658 · Which the Dharmas of the World Cannot Break〕（0183c27）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 five faculties—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What is the faculty of faith? It is the noble disciple’s giving rise to faith in the presence of the Tathāgata, its root firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the dharmas of the world cannot break; this is called the faculty of faith. What is the faculty of energy? It is the four right exertions. What is the faculty of mindfulness? It is the four foundations of mindfulness. What is the faculty of concentration? It is the four dhyānas. What is the faculty of wisdom? It is the four noble truths. Of all these virtues, wisdom is the head. It is like a storeyed hall: the ridgepole is its head.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔659 · Arousing the Mind of Awakening toward the Tathāgata〕（0184a08）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 five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What is the faculty of faith? If a noble disciple, in arousing the mind of awakening toward the Tathāgata, attains pure faith, this is called the faculty of faith. What is the faculty of energy? The energy and effort that arise in arousing the mind of awakening toward the Tathāgata; this is called the faculty of energy. What is the faculty of mindfulness? The faculty of mindfulness that arises in first arousing the mind of awakening toward the Tathāgata. What is the faculty of concentration? The samādhi that arises in first arousing the mind of awakening toward the Tathāgata; this is called the faculty of concentration. What is the faculty of wisdom? The wisdom that arises in first arousing the mind of awakening toward the Tathāgata; this is called the faculty of wisdom. The rest, the matter of the storeyed hall, is as said above.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔660 · All Suffering Cut Off〕（0184a20）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 five faculties. Which five? Namely, the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. When these five faculties are cultivated and cultivated much, all suffering of the past, the future, and the present is cut off.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the cutting off of suffering, so likewise reaching the end of suffering, the ending of suffering, the stilling of suffering, the passing away of suffering, crossing the stream of suffering, being liberated from bondage, destroying all forms, and the ending of all outflows of the past, the future, and the present are also taught likewise.

〔661 · The Power of Reckoning and the Power of Cultivation〕（0184a29）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 powers. Which two? Namely, the power of reckoning and the power of cultivation.

“What is the power of reckoning? It is the noble disciple, in an empty and quiet forest, beneath a tree, reflecting thus: ‘Bad conduct of body receives a bad result both in this life and in the life to come. If I engage in bad conduct of body, I shall reproach myself and admonish myself, others will reproach me, the great teacher will reproach me, the virtuous practitioners of pure conduct will reproach me, and will blame me by the Dharma; a bad name will spread, and at the breaking up of the body, at the end of life, I shall be born in the evil destinations, in the hells.’ Thus, seeing the results in this life and in the life to come, he cuts off bad conduct of body and cultivates good conduct of body. As with bad conduct of body, bad conduct of speech and of mind are also taught likewise; this is called the power of reckoning.

“What is the power of cultivation? If a bhikṣu trains in the power of reckoning, when the noble disciple has accomplished the power of reckoning, he then attains the power of cultivation; having attained the power of cultivation, the power of cultivation is full.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔662 · Greed, Hatred, and Delusion Curbed or Ended〕（0184b13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “When the noble disciple has accomplished the training in the power of reckoning, greed, hatred, and delusion are curbed or ended. Thus the noble disciple, relying on the power of reckoning, fully establishing the power of reckoning, then attains the power of cultivation; having attained the power of cultivation, the power of cultivation is full.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔663 · Namely, Cultivating the Four Foundations of Mindfulness〕（0184b19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “What is the power of cultivation? Namely, cultivating the four foundations of mindfulness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the four foundations of mindfulness, so likewise cultivating the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, the eightfold noble path, the four paths, the four Dharma sentences, and calm and insight are also taught likewise.

〔664 · There Are Three Kinds of Power〕（0184b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three kinds of power. Which three? Namely, the power of faith, the power of energy, and the power of wisdom. Again there are three powers. Which three? Namely, the power of faith, the power of mindfulness, and the power of wisdom. Again there are three powers. Which three? Namely, the power of faith, the power of concentration, and the power of wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔665 · I Shall Accomplish the Power of Faith, the Power of Energy, and the Power of Wisdom〕（0184c03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three kinds of power, namely, the power of faith, the power of energy, and the power of wisdom. Thus, bhikṣus! You should train thus: ‘I shall accomplish the power of faith, the power of energy, and the power of wisdom.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

As with the power of energy, the power of mindfulness and the power of concentration are also taught likewise.

〔666 · The Power of Faith, the Power of Mindfulness, and the Power of Wisdom〕（0184c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are three kinds of power—the power of faith, the power of mindfulness, and the power of wisdom. What is the power of faith? It is the noble disciple’s entering into pure faith in the presence of the Tathāgata, its root firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and those of the same Dharma cannot break; this is called the power of faith. What is the power of energy? Namely, cultivating the four right exertions. What is the power of wisdom? Namely, the four noble truths.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

The other two powers are as said above.

〔667 · What Is the Power of Discernment〕（0184c18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four kinds of power. Which four? Namely, the power of faith, the power of energy, the power of mindfulness, and the power of wisdom. Again there are four powers—the power of faith, the power of mindfulness, the power of concentration, and the power of wisdom. Again there are four powers—the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in.”

These discourses are as said above for the three powers. The difference is: “What is the power of discernment? To know wholesome dharmas and unwholesome dharmas as they really are; to know as they really are the blameworthy and the blameless, what should be practised and what should not be practised, inferior dharmas and superior dharmas, black dharmas and white dharmas, dharmas with distinctions and dharmas without distinctions, dependently arisen dharmas and dharmas not dependently arisen; this is called the power of discernment. What is the power of energy? Namely, the four right exertions…” As taught at length before. “What is the power of blamelessness? Namely, blameless body, speech, and mind; this is called the power of blamelessness. What is the power of gathering in? Namely, the four means of gathering in: giving, kind speech, beneficial conduct, and sharing the benefit.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔668 · The Supreme Giving〕（0185a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “The supreme giving is the giving of the Dharma. The supreme kind speech is, when a son of good family delights in hearing, to teach him the Dharma at the right time. The supreme beneficial conduct is, for those without faith, to be able to lead them to enter faith and to establish them in faith; for those who keep the precepts, with pure precepts; for the miserly, with giving; for those of bad wisdom, with right knowledge—to lead them to enter and to establish them. The supreme sharing of the benefit is, an arhat with arhatship, a non-returner with non-returning, a once-returner with once-returning, a stream-enterer with stream-entry, one of pure precepts with purity, to bestow it on them.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔669 · What the Multitude Takes Up〕（0185a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Whatever dharmas the multitude takes up are all the four means of gathering in. Some take up giving alone, some take up kind speech alone, some take up beneficial conduct alone, some take up sharing the benefit alone. In times past, what the multitude of the past took up was also the four means of gathering in. What the multitude of the future will take up is also the four means of gathering in. Some take up giving alone, some take up kind speech alone, some take up beneficial conduct alone, some take up sharing the benefit alone.”

At that time the World-Honored One spoke in verse:

　　“Giving and kind speech, or those of beneficial conduct,

　　sharing the benefit—the practices arise, each according to what fits it.

　　By these one gathers in the world, as a cart runs on its hub.

　　If the world had not the four means of gathering in, a mother’s kindness and a son’s support would be forgotten,

　　nor would there be, toward father and other elders, humble service.

　　Because the four means of gathering in are dharmas of accord,

　　therefore there are great beings, whose virtue spreads widely through the world.”

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

〔670 · Freed from the Five Fears〕（0185b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four kinds of power. Which four? Namely, the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in…” As said above. “If a bhikṣu accomplishes these four powers, he is freed from five fears. Which five? Namely, the fear for livelihood, the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations; these are called the five fears.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔671 · I Do Not Fear for Livelihood〕（0185b08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “The noble disciple who has accomplished these four powers should train thus: I do not fear for livelihood; why should I fear for livelihood? One whose body practises impure conduct, whose speech practises impure conduct, whose mind practises impure conduct, who engages in wrong greed, who is without faith, lazy, without energy, of lost mindfulness, unconcentrated, of bad wisdom, miserly, not gathering in—he should fear for livelihood. I have four powers, namely, the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in; because these four powers are accomplished, I should not fear, as one fears for livelihood. Thus the fear of ill repute, the fear in the assembly, the fear of death, and the fear of the bad destinations are also as said above.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔672 · Great Wisdom, Deep Wisdom〕（0185b18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There are four kinds of power—the power of discernment, the power of energy, the power of blamelessness, and the power of gathering in. What is the power of discernment? Namely, wisdom, great wisdom, deep wisdom, wisdom hard to overcome; this is called the power of discernment. What is the power of energy? If, with regard to unwholesome dharmas, one reckons them unwholesome, black dharmas one reckons black, blameworthy dharmas one reckons blameworthy, dharmas not to be practised one reckons not to be practised; having left these dharmas, with regard to the other wholesome dharmas one reckons them wholesome, white dharmas one reckons white, blameless dharmas one reckons blameless, dharmas to be practised one reckons to be practised; cultivating thus, with heightened diligence, desire, effort, and capacity, one trains with right mindfulness and clear comprehension; this is called the power of energy. The power of blamelessness and the power of gathering in are as said in the sūtra above.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔673 · There Are Five Powers〕（0185b29）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 five kinds of power. Which five? The power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔674 · I Shall Diligently Apply Energy〕（0185c04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Bhikṣus, you should train thus: ‘I shall diligently apply energy and accomplish the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔675 · That Power of Faith〕（0185c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “That power of faith, you should know, is the four unbreakable purities; the power of energy, you should know, is the four right exertions; the power of mindfulness, you should know, is the four foundations of mindfulness; the power of concentration, you should know, is the four dhyānas; the power of wisdom, you should know, is the four noble truths.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔676 · I Have Accomplished the Power of Faith〕（0185c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Therefore, bhikṣus! You should train thus: ‘I have accomplished the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔677 · There Are Five Powers of One in Training〕（0185c20）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 five powers of one in training. Which five? Namely, the power of faith that is a power of one in training, the power of energy that is a power of one in training, the power of shame that is a power of one in training, the power of fear of blame that is a power of one in training, and the power of wisdom that is a power of one in training.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔678 · I Shall Accomplish the Power of Faith That Is a Power of One in Training〕（0185c25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “Bhikṣus! You should train thus: ‘I shall accomplish the power of faith that is a power of one in training, accomplish the power of energy that is a power of one in training, accomplish the power of shame that is a power of one in training, accomplish the power of fear of blame that is a power of one in training, and accomplish the power of wisdom that is a power of one in training.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔679 · What Power of Faith Is a Power of One in Training〕（0186a02）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “What power of faith is a power of one in training? To enter well into faith in the presence of the Tathāgata, its root firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the others of the same Dharma cannot break. What power of energy is a power of one in training? Namely, the four right exertions…” As taught at length before.

“What power of shame is a power of one in training? Namely, being ashamed: ashamed of giving rise to evil, unwholesome dharmas, the number of the defilements, of receiving the burning painful results of existence, of birth, old age, sickness, death, sorrow, lamentation, suffering, and affliction in the future; this is called the power of shame that is a power of one in training. What power of fear of blame is a power of one in training? Namely, fearing blame for whatever is to be feared for blame, fearing blame for giving rise to evil, unwholesome dharmas, the number of the defilements, for receiving the burning painful results of existence, for birth, old age, sickness, death, sorrow, lamentation, suffering, and affliction in the future; this is called the power of fear of blame that is a power of one in training. What power of wisdom is a power of one in training? Namely, the noble disciple abiding in wisdom, accomplishing the wisdom of the arising and passing away of the world, the deliverance and weariness of the noble ones, certain of rightly ending suffering; this is called the power of wisdom that is a power of one in training.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔680 · The Powers of Energy, Shame, Fear of Blame, and Wisdom Are Powers of One in Training〕（0186a18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said above. The difference is: “Therefore, bhikṣus! You should train thus: ‘I shall accomplish the power of faith that is a power of one in training, and the powers of energy, shame, fear of blame, and wisdom that are powers of one in training.’” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔681 · Five White Dharmas〕（0186a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu, with regard to wholesome dharmas, either changes, or falls back, or does not long abide, others will reproach you with five white dharmas. Which five? They say that you do not enter wholesome dharmas by faith—relying on faith, one can leave unwholesome dharmas and cultivate wholesome dharmas; because you do not enter wholesome dharmas by energy, by shame, by fear of blame, by wisdom—relying on wisdom, one can leave unwholesome dharmas and cultivate wholesome dharmas.

“If a bhikṣu, with regard to the right Dharma, does not change, does not fall back, and long abides, others will congratulate you with five white dharmas. Which five? You enter wholesome dharmas by right faith—relying on faith, one leaves unwholesome dharmas and cultivates wholesome dharmas; you enter wholesome dharmas by energy, shame, fear of blame, and wisdom—relying on wisdom, one leaves unwholesome dharmas and cultivates wholesome dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔682 · Those Who Give Back the Precepts, Those Who Fall Away from the Precepts〕（0186b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu is one who gives back the precepts, one who falls away from the precepts, others will reproach you with five white dharmas. Which five? If a bhikṣu does not enter wholesome dharmas by faith—relying on faith, one leaves unwholesome dharmas and cultivates wholesome dharmas; does not enter wholesome dharmas by energy, shame, fear of blame, and wisdom—relying on wisdom, one leaves unwholesome dharmas and cultivates wholesome dharmas. If a bhikṣu, to the end of his life, is purely one, full, and pure, his pure conduct clean and white, others will congratulate you with five white dharmas…” As said above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔683 · There Is Only Faith in Wholesome Dharmas〕（0186b16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu wishes evil, unwholesome dharmas not to arise, there is only faith in wholesome dharmas; if faith falls back and ceases, and lack of faith abides forever, unwholesome dharmas arise. Up to: wishing evil, unwholesome dharmas not to arise, there are only energy, shame, fear of blame, and wisdom; if the powers of energy, shame, fear of blame, and wisdom fall back and cease, and bad wisdom abides forever, evil, unwholesome dharmas arise. If a bhikṣu relies on faith, he leaves unwholesome dharmas and cultivates wholesome dharmas; relying on energy, shame, fear of blame, and wisdom, he leaves unwholesome dharmas and cultivates wholesome dharmas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔684 · The Various Differences〕（0186b26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu, with regard to form, gives rise to weariness, dispassion, cessation, non-arising, and liberation, this is called the Worthy One, the Perfectly Awakened One. Feeling, perception, formations, and consciousness are also taught likewise. Again, if a bhikṣu, with regard to form, gives rise to weariness, dispassion, non-arising, and liberation, this is called an arhat liberated by wisdom. Feeling, perception, formations, and consciousness are also taught likewise. Bhikṣus! Between the Tathāgata, the Worthy One, the Perfectly Awakened One, and an arhat liberated by wisdom, what are the various differences?”

The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us; when the bhikṣus have heard it, they will receive it, uphold it, and practise it.”

The Buddha said to the bhikṣus: “Listen carefully, reflect on it well; I shall explain it for you. The Tathāgata, the Worthy One, the Perfectly Awakened One, with regard to dharmas not heard before, can awaken to them himself, knows them himself in this present life, attains saṃbodhi, and in the future can proclaim the right Dharma and awaken the śrāvakas: namely, the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; this is called the Tathāgata, the Worthy One, the Perfectly Awakened One. He can attain dharmas not yet attained, can establish the pure conduct not yet established, knows the path well, teaches the path well, and is the guide of the multitude; and then the śrāvakas accomplish following the Dharma and following the path, delight in practising the great teacher’s admonition and instruction, and are good in the right Dharma; this is called the various differences between the Tathāgata, the Worthy One, the Perfectly Awakened One, and an arhat liberated by wisdom.

“Further, there are the five powers of one in training and the ten powers of the Tathāgata. What are the powers of one in training? Namely, the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. What are the ten powers of the Tathāgata? Namely, the Tathāgata knows the possible and the impossible as it really is; this is called the first power of the Tathāgata. If he accomplishes this one power, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, turns the Brahmā wheel, and in the great assembly can roar the lion’s roar.

“Further, the Tathāgata knows as it really is, with regard to past, future, and present karma and dharmas, the causes, matters, and results that are received; this is called the second Tathāgata power. The Tathāgata, the Worthy One, the Perfectly Awakened One, accomplishing this power, attains the supreme standing of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“Further, the Tathāgata, the Worthy One, the Perfectly Awakened One, knows as it really is the dhyānas, liberations, samādhis, and attainments, their defilement and purification, and the standing of purity; this is called the third power of the Tathāgata. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“Further, the Tathāgata knows the differences among the various faculties of beings, knows them as they really are; this is called the fourth power of the Tathāgata. If he accomplishes this power, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“Further, the Tathāgata knows fully the various inclinations of beings, knows them as they really are; this is called the fifth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“Further, the Tathāgata knows fully the various elements of the beings of the world, knows them as they really are; this is called the sixth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“Further, the Tathāgata knows as it really is the path that leads everywhere; this is called the seventh Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“Further, the Tathāgata recollects the various matters of past lives: ‘From one birth to a hundred thousand births, from one kalpa to a hundred thousand kalpas. At that time, in that birth, I was of such a clan, such a family, such a name, such food, such a feeling of pleasure and pain, such a long life, such a long stay, such a measure of lifespan. I died there and was born here, was born there and died here, with such conduct, such causes, such places.’ All that was passed through in past lives he knows as it really is; this is called the eighth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“Further, the Tathāgata, with the pure divine eye surpassing the human eye, sees beings at the time of death and at the time of birth, of fine form and ugly form, of low form and high form, heading for the evil destinations and heading for the good destinations, receiving results according to the dharma of karma, and knows all as it really is: ‘These beings, accomplishing bad karma of body and accomplishing bad karma of speech and mind, reviling the noble ones, take up the karma of wrong view; by these causes and conditions, at the breaking up of the body, at the end of life, they fall into the evil destinations and are born in hell. These beings, practising good with the body and practising good with speech and mind, not reviling the noble ones, take up the karma and dharma of right view; by those causes and those conditions, at the breaking up of the body, at the end of life, they are born in the good destinations, in heaven.’ He knows all as it really is; this is called the ninth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“Further, the Tathāgata’s outflows are already ended; without outflows, with liberation of mind and liberation by wisdom, in this present life he knows for himself and realizes it in his own person: ‘My births are ended, pure conduct is established, what was to be done is done; I know for myself that I will not receive a further existence.’ This is called the tenth Tathāgata power. If this power is accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar.

“These ten powers only the Tathāgata accomplishes; this is called the various differences between the Tathāgata and the śrāvakas.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔685 · Like an Infant〕（0187b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “It is like an infant whom its father and mother, after giving birth, hand over to a nurse, who rubs it at the proper times, bathes it at the proper times, feeds it milk at the proper times, and tends it at the proper times. If the nurse is not careful, the infant may put grass, earth, and other impure things into its mouth, and the nurse should at once teach it to take them out. If it can take them out in time, that is good; if the infant cannot take them out itself, the nurse should hold its head with her left hand and with her right hand draw out what is stuck in its throat; although the infant is in pain at the time, the nurse must still painfully draw it out, because she wants her child to be at ease through the long night.”

The Buddha said to the bhikṣus: “When the infant has grown up and has some discernment, will it still put grass, earth, and other impure things into its mouth?”

The bhikṣus said to the Buddha: “No, World-Honored One! When the infant has grown up and has discernment and knowledge, it will not even touch impure things with its foot, how much less put them into its mouth.”

The Buddha said to the bhikṣus: “While the infant is small, the nurse looks after it and tends it at the proper times; when it has grown up and its wisdom is accomplished, the nurse lets go and leaves it, and no longer tends it diligently, because it has grown up and is no longer heedless of itself. Thus, bhikṣus! When the śrāvakas have just begun to train and their wisdom is not yet sufficient, the Tathāgata instructs and tends them by the Dharma at the proper times; when they have long trained and their wisdom is deep and firm, the Tathāgata lets go and leaves them, and no longer instructs them earnestly at the proper times, because their wisdom is accomplished and they are not heedless. Therefore the śrāvakas have the five powers of one in training, and the Tathāgata has accomplished the ten powers of knowledge…” As taught at length above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔686 · The Tathāgata Has Six Kinds of Power〕（0187b27）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 Tathāgata has six kinds of power. If the six kinds of power are accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of the knowledge of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar. Namely, he knows the possible and the impossible as it really is; this is the first power of the Tathāgata.”

“Further, he knows as it really is the mind, delight, dharmas, and feelings of the past, the future, and the present…” As taught at length above, “this is called the second Tathāgata power.” “Further, the Tathāgata knows the dhyānas, liberations, samādhis, and attainments as they really are…” As taught at length above, “this is called the third power of the Tathāgata.” “Further, the Tathāgata knows the various matters of past lives as they really are…” As taught at length above, “this is called the fourth power of the Tathāgata.” “Further, the Tathāgata’s divine eye is pure, surpassing the human eye, and sees beings dying here and being born there…” As taught at length above, “this is called the fifth power of the Tathāgata.” “Further, the Tathāgata’s bonds and outflows are already ended; without outflows, with liberation of mind and liberation by wisdom…” As taught at length above, up to: “in the assembly he roars the lion’s roar; this is called the sixth power of the Tathāgata.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔687 · Declaring It to Him〕（0187c13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If someone comes and asks me about the Tathāgata’s power of the possible and the impossible, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s power of knowledge of the possible and the impossible, having accomplished perfect awakening, I declare it to him.

“If again he comes and asks about the Tathāgata’s power of knowledge of feeling pleasure himself, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s power of knowledge of feeling pleasure himself, having accomplished perfect awakening, I declare it to him; this is called the second Tathāgata power of knowledge.

“If someone comes and asks about the Tathāgata’s power of knowledge of the dhyānas, liberations, samādhis, and attainments, then, according to the Tathāgata’s dhyānas, liberations, samādhis, and attainments, I declare it to him.

“If someone comes and asks about the power of knowledge of what was passed through in past lives, then, according to what is known, what is seen, and what is awakened to by the Tathāgata concerning what was passed through in past lives, I declare it to him.

“If someone comes and asks about the Tathāgata’s power of knowledge of the divine eye, then, according to what is seen by the Tathāgata’s divine eye, I declare it to him.

“If someone comes and asks about the Tathāgata’s power of knowledge of the ending of the outflows, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s power of knowledge of the ending of the outflows, I declare it to him.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔688 · There Are Seven Powers〕（0187c27）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 seven kinds of power. Which seven? The power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom.”

At that time the World-Honored One spoke in verse:

　　“The power of faith, the power of energy, the power of shame and the power of fear of blame,

　　the powers of right mindfulness, concentration, and wisdom—these are called the seven powers;

　　one who accomplishes the seven powers is able to end all the outflows of existence.”

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

〔689 · Therefore, Bhikṣus〕（0188a06）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 seven kinds of power…” As said above. The difference is: “Therefore, bhikṣus! You should train thus: ‘I shall accomplish the power of faith.’ Thus the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom should also be trained in.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔690 · The World-Honored One Then Spoke in Verse〕（0188a12）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 seven kinds of power…” As said above. The difference is that at that time the World-Honored One spoke in verse:

　　“The power of faith, the power of energy, and the powers of shame and fear of blame, as they are taught,

　　the power of mindfulness, the powers of concentration and wisdom—these are called the seven powers.

　　One who accomplishes the seven powers swiftly cuts off all the outflows of existence.”

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

〔691 · What Is the Power of Faith〕（0188a19）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 seven kinds of power. Which seven? The power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, and the power of wisdom. What is the power of faith? To give rise to faith in the presence of the Tathāgata, deep-entering and firm, which the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the others of the same Dharma cannot break; this is called the power of faith. What is the power of energy? Namely, the four right exertions…” As taught at length above. “What is the power of shame? Namely, being ashamed of evil, unwholesome dharmas…” As said above. “What is the power of fear of blame? Fearing blame for whatever is to be feared for blame, fearing blame for giving rise to evil, unwholesome dharmas…” As said above. “What is the power of mindfulness? Namely, the four foundations of mindfulness…” As said above. “What is the power of concentration? Namely, the four dhyānas…” As said above. “What is the power of wisdom? Namely, the four noble truths…” As said above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔692 · There Are Eight Powers〕（0188b02）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 eight kinds of power. Which eight? Namely, the power of a sovereign king, the power of a minister who decides cases, the power of a woman who bears a grudge, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔693 · The Power of a Sovereign King〕（0188b08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “The power of a sovereign king is that the king shows the might of his sovereignty. The power of a minister who decides cases is that the minister shows the power of deciding cases. The power of a woman who bears a grudge is that the way of women shows the power of bearing a grudge. The power of an infant who cries is that the way of infants shows the power of crying. The power of a fool who reviles is that the way of fools is to revile whenever something happens. The power of the wise who examine closely is that the wise always show close examination. The power of one gone forth who endures is that one gone forth always shows endurance. The power of the learned who reckon is that the learned always show reflection and reckoning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔694 · How Many Powers Has a Bhikṣu Whose Outflows Are Ended〕（0188b18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra came to where the World-Honored One was, bowed his head at his feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! How many powers has a bhikṣu whose outflows are ended?”

The Buddha said to Śāriputra: “A bhikṣu whose outflows are ended has eight powers. Which eight? Namely, the mind of a bhikṣu whose outflows are ended tends toward seclusion, flows into seclusion, inclines toward seclusion; tends toward deliverance, flows into deliverance, inclines toward deliverance; tends toward nirvāṇa, flows into nirvāṇa, inclines toward nirvāṇa. If he sees the five sense pleasures, it is as though he sees a pit of fire. Having seen thus, with regard to sensual thought, sensual feeling, and sensual attachment, the mind does not abide long, and he cultivates the four foundations of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path.” When the Buddha had spoken this discourse, the venerable Śāriputra, having heard what the Buddha said, rejoiced and practiced accordingly.

〔695 · As in the Discourse of the venerable Śāriputra’s Question〕（0188b29）As in the discourse of what the venerable Śāriputra asked. Likewise, a certain bhikṣu asked the Buddha.

〔696 · The Discourse of the Question to the Bhikṣus Is Also as Above〕（0188c02）The discourse of the question to the bhikṣus is also as said above.

〔697 · There Are Nine Powers〕（0188c03）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 nine kinds of power. Which nine powers? Namely, the power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, the power of wisdom, the power of reckoning, and the power of cultivation.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔698 · What Is the Power of Reckoning〕（0188c08）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 nine kinds of power. Which nine? Namely, the power of faith, the power of energy, the power of shame, the power of fear of blame, the power of mindfulness, the power of concentration, the power of wisdom, the power of reckoning, and the power of cultivation. What is the power of faith? To give rise to a mind of right faith in the presence of the Tathāgata, deep-entering and firm…” As said above. “What is the power of energy? Namely, the four right exertions…” As said above. “What is the power of shame? …” As said above. “What is the power of fear of blame? …” As said above. “What is the power of mindfulness? Namely, dwelling contemplating the inner body as body…” As said above. “What is the power of concentration? Namely, the four dhyānas. What is the power of wisdom? Namely, the four noble truths. What is the power of reckoning? Namely, if the noble disciple, in a quiet dwelling or beneath a tree, trains thus: ‘One whose conduct of body and speech is bad will receive a bad result in this life and in the life to come…’” As taught at length above. “What is the power of cultivation? Namely, cultivating the four foundations of mindfulness…” As said before. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔699 · There Are Ten Powers〕（0188c21）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 ten kinds of power. Which ten? The power of a sovereign king, the power of a minister who decides cases, the power of craftsmen with their devices, the power of robbers with their swords, the power of a woman who bears resentment, the power of an infant who cries, the power of a fool who reviles, the power of the wise who examine closely, the power of one gone forth who endures, and the power of the learned who reckon.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔700 · The Power of Craftsmen with Their Devices〕（0188c28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “The power of a sovereign king is that the king shows the might of his sovereignty. The power of a minister who decides cases is that the minister shows the force of deciding cases. The power of craftsmen with their devices is that those who make devices show the power of their craft. The power of robbers with their swords is that robbers are sure to show the power of swords. The power of the learned who reckon is that whoever reflects and reckons shows the power of learning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔701 · There Are Ten Kinds of Tathāgata Power〕（0189a07）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 ten kinds of Tathāgata power. If these powers are accomplished, the Tathāgata, the Worthy One, the Perfectly Awakened One, attains the supreme standing of former Buddhas, can turn the Brahmā wheel, and in the great assembly roars the lion’s roar. Which ten? Namely, the Tathāgata knows the possible and the impossible as it really is; this is called the first power…” Up to the ending of the outflows, as said above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔702 · If Someone Comes and Asks〕（0189a14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus… as said in the preceding discourse. The difference is: “If someone comes and asks about the Tathāgata’s power of knowledge of the possible and the impossible, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s power of knowledge of the possible and the impossible, having accomplished perfect awakening, I declare it to him. Thus, up to the power of knowledge of the ending of the outflows…” As taught at length above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔703 · An Upright Mind Arises〕（0189a20）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: “Whatever dharmas there are, each of their understandings and realizations, all are born from the Tathāgata’s fearless knowledge. If a bhikṣu comes to be my śrāvaka, without flattery or deceit, and an upright mind arises, I admonish and instruct him and teach him the Dharma. If in the morning I admonish, instruct, and teach him the Dharma, by midday he reaches a place of advance; if at dusk I admonish, instruct, and teach him the Dharma, by morning he reaches a place of advance. Having been instructed thus, he gives rise to an upright mind; what is true he knows as true, what is not true he knows as not true, what is above he knows as above, what is unsurpassed he knows as unsurpassed; what should be known, should be seen, should be attained, and should be awakened to, he knows fully; this is possible.

“These are the five powers of one in training and the ten powers of the Tathāgata. What are the five powers of one in training? Namely, the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. The ten powers of the Tathāgata—which ten? Namely, knowing the possible as it really is, the impossible…” As taught at length above for the ten powers. “If someone comes and asks about the power of knowledge of the possible and the impossible, then, according to what is known, what is seen, and what is awakened to by the Tathāgata’s knowledge of the possible and the impossible and his perfect awakening, I declare it to him; up to the power of knowledge of the ending of the outflows, which is also taught likewise. Bhikṣus! The power of knowledge of the possible and the impossible I say is certain, not uncertain; up to the knowledge of the ending of the outflows, I say it is certain, not uncertain; the certain is the right path, the uncertain is the wrong path.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔704 · If One Reflects Wrongly〕（0189b10）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 reflects wrongly, the hindrance of sensual desire not yet arisen arises, and the hindrance of sensual desire already arisen arises again and increases; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen arise, and the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt already arisen arise again and increase. The awakening factor of mindfulness not yet arisen does not arise, and the awakening factor of mindfulness already arisen falls back; the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity not yet arisen do not arise, and the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity already arisen fall back.

“If a bhikṣu reflects rightly, the hindrance of sensual desire not yet arisen does not arise, and the hindrance of sensual desire already arisen is made to cease; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen do not arise, and the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt already arisen are cut off. The awakening factor of mindfulness not yet arisen arises, and that already arisen arises again and increases; the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity not yet arisen arise, and those already arisen arise again and increase.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔705 · There Are Five Things That Lead to Decline〕（0189b24）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 five things that lead to decline. Which five? Namely, the hindrances of sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt; these are things that lead to decline. If one cultivates the seven factors of awakening, cultivates them much, and increases them, these are things that do not lead to decline. Which seven? Namely, the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of tranquillity, the awakening factor of joy, the awakening factor of concentration, and the awakening factor of equanimity; these are called things that do not lead to decline.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔706 · Can Make Black Darkness〕（0189c02）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 five dharmas that can make black darkness, can leave one without eyes, can leave one without wisdom, can make wisdom feeble, are not knowledge, not equal awakening, and do not turn toward nirvāṇa. Which five? Namely, sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. These five dharmas can make black darkness, can leave one without eyes, can leave one without wisdom, are not knowledge, not right awakening, and do not turn toward nirvāṇa.

“If there are the seven factors of awakening, they can make great light, can become eyes, increase wisdom, become knowledge, become right awakening, and turn toward nirvāṇa. Which seven? Namely, the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of tranquillity, the awakening factor of joy, the awakening factor of concentration, and the awakening factor of equanimity. They become knowledge, become eyes, increase wisdom, become knowledge, become right awakening, and turn toward nirvāṇa.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔707 · There Are Five Obstructions, Five Hindrances〕（0189c14）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 five obstructions, five hindrances, which afflict the mind, can make wisdom feeble, are a part of obstruction, are not knowledge, not right awakening, and do not turn toward nirvāṇa. Which five? Namely, the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. These five hindrances are a covering, are a hindrance, afflict the mind, make wisdom feeble, are a part of obstruction, are not knowledge, not equal awakening, and do not turn toward nirvāṇa.

“As for the seven factors of awakening, they are not a covering, not a hindrance, do not afflict the mind, increase wisdom, become knowledge, become right awakening, and turn toward nirvāṇa. Which seven? Namely, the awakening factor of mindfulness and the rest…” As said above, up to the awakening factor of equanimity. “These seven factors of awakening are not a veil, not a hindrance, do not afflict the mind, increase wisdom, become knowledge, become right awakening, and turn toward nirvāṇa.”

At that time the World-Honored One spoke in verse:

　　“The hindrances of sensual desire and ill will, sloth and torpor, restlessness and remorse, doubt—

　　these five kinds of hindrance increase the defilements;

　　these five cover the world, deeply attached, hard to cross,

　　screening beings so that they do not see the right path.

　　If one attains the seven factors of awakening, they can become illumination;

　　only this word of truth is what the Perfectly Awakened One has spoken:

　　the awakening factor of mindfulness at the head, investigation of dharmas and right reflection,

　　the awakening factors of energy, tranquillity, and joy, samādhi, and the awakening factor of equanimity—

　　these seven factors of awakening are the right path of the Sage;

　　following the great seer, one escapes the fear of birth and death.”

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

〔708 · There Are Five Great Trees〕（0190a08）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: “Suppose a son of good family gives up the affairs of the world, goes forth to study the path, shaves off his hair and beard, puts on the kāṣāya robe, and with right faith, not as a householder, goes forth to study the path. Having gone forth thus, there is among them a foolish man who lives near a village or town, who in the morning puts on his robe, takes his bowl, and enters the village for alms, not guarding his body well, not guarding the sense doors, not gathering in his mindfulness; he looks at the fine forms of women young and in their prime and gives rise to attachment, reflects wrongly, his mind runs after them and grasps at signs, inclines toward thoughts of form and desire, is inflamed by the mind of desire, burning his mind and burning his body, returns to lay life, gives back the precepts, and sinks down of himself. Weary of worldly affairs, he went forth to study the path, yet on the contrary he becomes attached, adds to his evil deeds, ruins himself, and sinks, darkened and drowned.

“There are five great trees whose seeds are extremely small but which grow huge, able to overshadow and screen the many lesser trees, so that they wither in the shade and cannot grow. Which five? Namely, the Jianzheye tree, the Jiabaiduoluo tree, the Ashiboto tree, the Youtanboluo tree, and the Nijuliutuo tree. Thus there are five kinds of trees of the mind, whose seeds are extremely small but which gradually grow large, overshadowing the joints, so that the joints are overshadowed and fall prostrate. Which five? Namely, the hindrance of sensual desire gradually grows, the hindrances of sloth and torpor, restlessness and remorse, and doubt gradually grow; because they grow, the wholesome mind is overshadowed and falls prostrate.

“If one cultivates the seven factors of awakening, having cultivated them much, one turns to non-regression. Which seven? Namely, the awakening factor of mindfulness, and the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity. Thus, having cultivated the seven factors of awakening and cultivated them much, one turns to non-regression.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔709 · If a Bhikṣu with Single-Minded Attention〕（0190b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. “If a bhikṣu with single-minded attention listens attentively to the right Dharma, he can cut off five dharmas and cultivate seven dharmas, so that they advance to fullness. What is the cutting off of five dharmas? Namely, the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt; this is called the cutting off of five dharmas. What is the cultivation of seven dharmas? Namely, the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of tranquillity, the awakening factor of joy, the awakening factor of concentration, and the awakening factor of equanimity; cultivating these seven dharmas, one advances to fullness.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔710 · Pure Faith Is Liberation of Mind〕（0190b09）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 noble disciple, with pure faith, listens to the Dharma with single-minded diligence, and can cut off five dharmas and cultivate seven dharmas, bringing them to fullness. Which five? Namely, the hindrance of sensual desire, and ill will, sloth and torpor, restlessness and remorse, and doubt—these hindrances are cut off. What are the seven dharmas? Namely, the awakening factor of mindfulness, and the awakening factors of investigation of dharmas, energy, tranquillity, joy, concentration, and equanimity. These seven dharmas are cultivated to fullness: pure faith is liberation of mind; knowledge is liberation by wisdom; one whose mind is stained by sensual desire does not attain non-delight; one whose mind is stained by ignorance, his wisdom is not pure. Therefore, bhikṣus! One free of sensual desire is liberated in mind; one free of ignorance is liberated by wisdom. If that bhikṣu is free of sensual desire, liberated in mind, and has realized it in his own person; free of ignorance, liberated by wisdom—this is called a bhikṣu who has cut off the bonds of craving, has attained the unbroken comprehension of conceit, and reaches the end of suffering.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔711 · Without Cause, Without Condition〕（0190b22）Thus have I heard. At one time the Buddha was staying in Rājagṛha, on Vulture Peak. At that time there was a Prince Fearless, who every day went on foot, wandering and roaming about, came to where the Buddha was, exchanged greetings and courtesies face to face with the World-Honored One, withdrew, sat to one side, and said to the Buddha: “World-Honored One! There are ascetics and brāhmaṇas who hold such a view and teach such a teaching: ‘Without cause, without condition, beings are defiled; without cause, without condition, beings are purified.’ What does the World-Honored One say?”

The Buddha said to Fearless: “What those ascetics and brāhmaṇas teach is taught without reflection; they are foolish, unable to discern, unskilled, not reflecting with knowledge, not knowing measure, teaching such a teaching: ‘Without cause, without condition, beings are defiled; without cause, without condition, beings are purified.’ Why? Because with cause, with condition, beings are defiled; with cause, with condition, beings are purified. By what cause, by what condition are beings defiled? By what cause, by what condition are beings purified? It is that beings’ sensual desire is heightened, and toward others’ wealth and others’ many goods they give rise to greedy attachment, saying: ‘If this thing were mine—good, may it not leave me, I love it.’ Toward other beings they give rise to a mind of resentment and a mind of ferocity, scheming, wishing to strike, wishing to bind, wishing to subdue, and inflicting all kinds of unrighteous things on them. They create many calamities, do not give up ill will; the body is in torpor, the mind is lazy, the mind is restless, the mind within is not still, the mind is always in doubt, doubting the past, doubting the future, doubting the present. Fearless, by such causes, by such conditions, beings are defiled. By such causes, by such conditions, beings are purified.”

Fearless said to the Buddha: “Gautama! A single part of a hindrance is enough to defile the mind, how much more all of them?”

Fearless said to the Buddha: “Gautama! By what cause, by what condition are beings purified?”

The Buddha said to Fearless: “If a brāhmaṇa has a single excellent mindfulness, certainly accomplished, so that what was done long ago and what was said long ago he can recollect accordingly, at that time he cultivates the awakening factor of mindfulness. Having cultivated the awakening of mindfulness, the awakening of mindfulness is full; when the awakening of mindfulness is full, he then selects, discriminates, and reflects upon this, and at that time cultivates the awakening factor of investigation of dharmas. Having cultivated the awakening factor of investigation of dharmas, the awakening factor of investigation of dharmas is full; having selected, discriminated, and considered the dharmas, he then applies energy and effort. Here he cultivates the awakening factor of energy; having cultivated the awakening factor of energy, the awakening factor of energy is full; having applied energy and effort, he gives rise to joy and leaves behind the perceptions of the nutriments. He cultivates the awakening factor of joy; having cultivated the awakening factor of joy, the awakening factor of joy is full; when the awakening factor of joy is full, body and mind become tranquil, and he cultivates the awakening factor of tranquillity. Having cultivated the awakening factor of tranquillity, the awakening of tranquillity is full; when the body is tranquil, he feels delight; having felt delight, the mind is concentrated, and he cultivates the awakening factor of concentration. Having cultivated the awakening factor of concentration, the awakening of concentration is full; when the awakening of concentration is full, greed and sorrow cease, and he gives rise to a mind of equanimity and cultivates the awakening factor of equanimity. Having cultivated the awakening factor of equanimity, the awakening factor of equanimity is full. Thus, Fearless! By such causes, by such conditions, beings are purified.”

Fearless said to Gautama: “If a single part being full makes beings pure, how much more all of them?”

Fearless said to the Buddha: “Gautama! What should this discourse be called? How should it be upheld?”

The Buddha said to Prince Fearless: “It should be called the Discourse on the Factors of Awakening.”

Fearless said to the Buddha: “Gautama! This is the supreme factor of awakening. Gautama! I am a prince; in ease I always seek ease still, and seldom go out or come in; today I came up the mountain, and my four limbs were utterly weary, but having been able to hear Gautama teach the Discourse on the Factors of Awakening, I have forgotten all my weariness.” When the Buddha had spoken this, Prince Fearless, having heard what the Buddha said, rejoiced and was glad along with it, rose from his seat, bowed his head at the Buddha’s feet, and departed.

Fascicle 27 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses on the Path and is their third fascicle, continuing on from the two preceding fascicles of the Path; the thirty-six discourses of this fascicle teach only the seven factors of awakening. The fascicle holds thirty-six discourses, from the seven hundred and twelfth discourse to the seven hundred and forty-seventh. The one discourse at the head of the fascicle is abbreviated, carried from the preceding discourse; it records the view of ascetics and brāhmaṇas of “without cause, without condition,” and closes with Prince Fearless hearing the Dharma. Of the discourses that follow: in some, before the alms round, followers of other paths claim that they, like the ascetic Gautama, teach cutting off the five hindrances and cultivating the seven factors of awakening, and the World-Honored One teaches the bhikṣus to ask back about the ten of the five hindrances and the fourteen of the seven factors of awakening; in some, it is taught, for the time when the mind is feeble and the time when the mind is restless, which factors of awakening should be cultivated and which are out of time, with the simile of adding charred coals or kindling to a small fire and to a blazing fire, and it is taught that the awakening factor of mindfulness assists them all; in some, the nutriment and the non-nutriment of the five hindrances and of the seven factors of awakening are taught; in some, wrong reflection and right reflection among inner dharmas, and bad friends and good friends among outer dharmas, are taught as to the arising, the falling away, the abandoning, and the increase and expansion of the five hindrances and the seven factors of awakening; in some, the venerable Śāriputra teaches that the seven factors of awakening are attained with certainty and entered in attainment at will, with the simile of the garments in the chest of a king’s great minister; in some, the venerable Atimukta asks and the venerable Upavāna answers about the attainment of dwelling in happiness and the attainment of dwelling in suffering in the skilful cultivation of the seven factors of awakening; in some, many bhikṣus ask and the venerable Aniruddha answers about dwelling in happiness arising when the seven factors of awakening are skilfully cultivated; in some, the seven treasures appearing in the world when a wheel-turning king comes forth in the world are made a simile for the seven factors of awakening appearing in the world when the Tathāgata comes forth in the world, and the seven treasures—the wheel, the elephant, the horse, the pearl, the jewel-woman, the treasurer-minister, and the general-minister—are set out at length one by one; in some, it is taught that a young bhikṣu who makes offerings to the elders and draws near to one who keeps the precepts and cultivates virtue gets to hear the profound Dharma, accomplishes rightness of body and rightness of mind, and cultivates the factors of awakening to fulfilment; in some, the five hindrances are taught as the unwholesome mass and the seven factors of awakening as the wholesome mass; in some, the venerable Ānanda takes the good friend as half the pure conduct, and the World-Honored One teaches that the good friend is itself wholly pure and still, the pure conduct spotless; in some, the World-Honored One, lying down to rest with pain in his back, has the venerable Ānanda speak the seven factors of awakening, the World-Honored One teaches that only energy attains unsurpassed, right and perfect awakening, and a certain bhikṣu speaks a verse in praise of it; in some, the seven factors of awakening are set out, and it is taught that their cultivation relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment, that past and future cultivate likewise, and that the awakening factor of mindfulness, pure and bright-white, when not yet arisen arises only by the Buddha’s taming and instruction; in some, it is taught that the seven factors of awakening are the seven dharmas of the path, that they arise in sequence relying on the four foundations of mindfulness, are cultivated to fulfilment, and attain two kinds of fruit, four kinds of fruit, and seven kinds of fruit; in some, it is taught that the contemplation of impurity, mindfulness of death, a mind of loving-kindness, the sphere of space, mindfulness of breathing, and the perception of impermanence are cultivated together with the seven factors of awakening and attain great fruit and great blessing, and it is taught what the highest is that the cultivation of a mind of loving-kindness, compassion, sympathetic joy, and equanimity each reaches. The speakers: for the most part the World-Honored One addresses the bhikṣus; in the seven hundred and eighteenth discourse the venerable Śāriputra addresses the bhikṣus; in the seven hundred and nineteenth discourse the venerable Atimukta asks and the venerable Upavāna answers, and it closes with the two worthy ones each departing after discussing the Dharma, with no record of the Buddha’s having spoken the discourse; in the seven hundred and twentieth discourse many bhikṣus ask and the venerable Aniruddha answers; in the seven hundred and thirteenth and seven hundred and forty-third discourses bhikṣus enter the monastery of the followers of other paths, the followers of other paths ask, and the bhikṣus return and report to the World-Honored One; in the seven hundred and fourteenth discourse a bhikṣu three times says to the Buddha, “So it is, World-Honored One”; in the seven hundred and twenty-sixth discourse the venerable Ānanda speaks to the Buddha and the Buddha addresses Ānanda; in the seven hundred and twenty-seventh discourse the venerable Ānanda speaks the seven factors of awakening, the World-Honored One asks and answers, a certain bhikṣu speaks a verse, and after the verse it closes with the certain bhikṣu rising from his seat and departing, with no record of the Buddha’s having spoken the discourse; in the seven hundred and thirty-third discourse a certain bhikṣu asks and the Buddha answers; in the seven hundred and thirty-seventh discourse the Buddha addresses the bhikṣus and bhikṣuṇīs, and the bhikṣus twice speak to the Buddha; in the seven hundred and thirty-fifth, seven hundred and thirty-sixth, and seven hundred and fortieth discourses no sentence of address is recorded after the dwelling place, and they are abbreviated, carried from the preceding discourse, as the base text has them. The fascicle has one verse: in the seven hundred and twenty-seventh discourse, spoken by a certain bhikṣu, rendered in the plain rendering line by line in verse form; there is no summary verse. Exchanges of question and answer back and forth, similes, and long discourses are divided within the discourse by the rounds of question and answer, by the simile and its explanation, and by enumerations. Where the base text abbreviates—the form “… as said above. The difference is” and “as above. The difference is,” and the places with “taught thus at length,” “also taught likewise,” and “up to”—the plain rendering abbreviates as the base text words it, without supplying what is left out; the appended sentences at the end of the seven hundred and forty-fifth and seven hundred and forty-seventh discourses are the words of the compilers, and the plain rendering translates them as they stand. The parenthesis at the head of each segment (…) is the anchor of page, register, and line in the Taishō canon.

〔0 · Title〕（0191a09）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 27.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle does not bear a separate recitation title, continuing on from the two preceding fascicles of the Path. The fascicle holds thirty-six discourses, from the seven hundred and twelfth to the seven hundred and forty-seventh; it has one verse, in the seven hundred and twenty-seventh discourse; after the seven hundred and forty-seventh discourse it closes with “Saṃyukta Āgama, Fascicle 27.”

〔712 · Without Cause, Without Condition〕（0191a12）Thus have I heard. At one time the Buddha was staying in Rājagṛha, on Vulture Peak … as said in the preceding discourse. The difference is: “There are ascetics and brāhmaṇas who hold such a view and teach such a teaching: ‘Without cause, without condition, beings are without knowledge, without vision; without cause, without condition, beings have knowledge, have vision’ …” It is taught thus at length, up to: Prince Fearless, having heard what the Buddha said, rejoiced and was glad along with it, bowed at the Buddha’s feet, and departed.

〔713 · The Ten of the Five Hindrances, the Fourteen of the Seven Factors of Awakening〕（0191a17）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time many bhikṣus, in the early morning, put on their robes, took their bowls, and entered the city of Śrāvastī for alms. At that time the many bhikṣus thought thus: “Today it is too early; the time for alms has not yet come. Let us for now go to visit the monastery of the followers of other paths.” The many bhikṣus then entered the monastery of the followers of other paths, exchanged greetings and courtesies with the followers of other paths, and, having exchanged greetings and courtesies, sat to one side. The followers of other paths asked the bhikṣus: “The ascetic Gautama teaches the Dharma to his disciples: cut off the five hindrances—which cover the mind, make the power of wisdom weak, are a portion of obstruction, and do not turn toward nirvāṇa—dwell in the four foundations of mindfulness, and cultivate the seven factors of awakening. We too likewise teach our disciples: cut off the five hindrances—which cover the mind and make the power of wisdom weak—dwell well in the four foundations of mindfulness, and cultivate the seven factors of awakening. What difference is there between us and that ascetic Gautama? Both are able to teach the Dharma.”

At that time the many bhikṣus, having heard what the followers of other paths said, were not pleased at heart, but rebuked them, rose from their seats, and departed. They entered the city of Śrāvastī, and when they had finished the alms round they returned to the monastery, put away robe and bowl, washed their feet, went to where the Buddha was, bowed their heads at the Buddha’s feet, withdrew, sat to one side, and reported in full to the World-Honored One what the followers of other paths had said.

At that time the World-Honored One said to the many bhikṣus: “When those followers of other paths say this, you should ask back: ‘Followers of other paths! The five hindrances should be ten in kind; the seven factors of awakening should be fourteen in kind. What are the ten of the five hindrances and the fourteen of the seven factors of awakening?’ If you ask thus, those followers of other paths will be startled and confused of themselves, will speak of various dharmas of other paths, and minds of ill will, pride, disparagement, resentment, and impatience will arise in them; or they will fall silent with lowered heads, lose their eloquence, and brood in thought. Why is that? I do not see, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the assembly of gods and humans, any who, having heard what I say, are able to rejoice and accord with it, except the Tathāgata and those of the assembly of śrāvakas who hear it here.

“Bhikṣus! What are the ten of the five hindrances? There is inner sensual desire, there is outer sensual desire. That inner sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa; that outer sensual desire is a hindrance; it is not knowledge, not right awakening, it does not turn toward nirvāṇa. There is ill will and there is the sign of ill will; that ill will and the sign of ill will are a hindrance; they are not knowledge, not right awakening, they do not turn toward nirvāṇa. There is sloth and there is torpor; that sloth and that torpor are a hindrance; they are not knowledge, not right awakening, they do not turn toward nirvāṇa. There is restlessness and there is remorse; that restlessness and that remorse are a hindrance; they are not knowledge, not right awakening, they do not turn toward nirvāṇa. There is doubt about wholesome dharmas and there is doubt about unwholesome dharmas; that doubt about wholesome dharmas and doubt about unwholesome dharmas are a hindrance; they are not knowledge, not right awakening, they do not turn toward nirvāṇa. This is called the five hindrances taught as ten.

“What are the seven factors of awakening taught as fourteen? There is mindfulness of the mind dwelling on inner dharmas, there is mindfulness of the mind dwelling on outer dharmas. That mindfulness dwelling on inner dharmas is the awakening factor of mindfulness; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that mindfulness dwelling on outer dharmas is the awakening factor of mindfulness; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.

“There is selecting wholesome dharmas, there is selecting unwholesome dharmas. That selecting of wholesome dharmas is the awakening factor of investigation of dharmas; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that selecting of unwholesome dharmas is the awakening factor of investigation of dharmas; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.

“There is energy that cuts off unwholesome dharmas, there is energy that nourishes wholesome dharmas. That energy that cuts off unwholesome dharmas is the awakening factor of energy; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that energy that nourishes wholesome dharmas is the awakening factor of energy; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.

“There is joy, there is the place of joy. That joy is the awakening factor of joy; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that place of joy is also the awakening factor of joy; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.

“There is the tranquillity of body, there is the tranquillity of mind. That tranquillity of body is the awakening factor of tranquillity; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that tranquillity of mind is the awakening factor of tranquillity; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.

“There is concentration, there is the sign of concentration. That concentration is the awakening factor of concentration; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that sign of concentration is the awakening factor of concentration; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa.

“There is equanimity toward wholesome dharmas, there is equanimity toward unwholesome dharmas. That equanimity toward wholesome dharmas is the awakening factor of equanimity; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa; that equanimity toward unwholesome dharmas is the awakening factor of equanimity; it is knowledge, it is right awakening, it is able to turn toward nirvāṇa. This is called the seven factors of awakening taught as fourteen.”

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

〔714 · Which Factors of Awakening Should Be Cultivated at That Time〕（0191c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time there were many bhikṣus … as said in the preceding discourse. The difference is: “If there are wanderers of another sect who speak thus, you should ask them further: ‘If, when the mind is feeble and hesitant, which factors of awakening should be cultivated at that time? What is the time when they should not be cultivated? And if one is of restless mind, restless of mind and hesitant, which factors of awakening are cultivated at that time? What is not the right time?’ If you ask thus, the minds of those followers of other paths will be startled and confused, they will speak of various divergent dharmas, and anger, pride, disparagement, resentment, and impatience will arise in their minds; or they will fall silent with lowered heads, lose their eloquence, and brood in thought. Why is that? I do not see, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the assembly of gods and humans, any who, having heard what I say, are able to rejoice and be glad along with it, except the Tathāgata and those of the assembly of śrāvakas who hear it here.

“Bhikṣus! If at that time his mind is feeble, his mind hesitant, he should not cultivate the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity. Why is that? When a feeble mind arises, feeble and hesitant, these dharmas increase its feebleness. It is as when, with a small fire, one wishes to make it burn and adds charred coals. What do you think, bhikṣu? Is it not that the fire is put out by the adding of coals?”

The bhikṣu said to the Buddha: “So it is, World-Honored One!”

“So it is, bhikṣu! Feeble and hesitant, if one cultivates the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity, this is not the time, for it increases slackness. If a restless mind arises, if the restless mind is hesitant, then at that time one should not cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy. Why is that? When a restless mind arises and the restless mind is hesitant, these dharmas make it increase. It is as when, with a blazing fire, one wishes to put it out and supplies it with dry kindling. What do you think? Does it not make the fire blaze all the more?”

The bhikṣu said to the Buddha: “So it is, World-Honored One!”

The Buddha said to the bhikṣu: “Thus, when a restless mind arises and the restless mind is hesitant, cultivating the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy increases his restless mind. Bhikṣus! If a feeble mind arises, feeble and hesitant, then is the time to cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy. Why is that? When a feeble mind arises, feeble and hesitant, by these dharmas it is instructed, taught, illumined, and gladdened. It is as when, with a small fire, one wishes to make it burn and supplies it with dry kindling. What do you think, bhikṣu? Will this fire blaze?”

The bhikṣu said to the Buddha: “So it is, World-Honored One!”

The Buddha said to the bhikṣu: “Thus, when a feeble mind arises, feeble and hesitant, one should at that time cultivate the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, which instruct, teach, illumine, and gladden it. If a restless mind arises and the restless mind is hesitant, then cultivate the awakening factor of tranquillity, the awakening factor of concentration, the awakening factor of equanimity. Why is that? When a restless mind arises and the restless mind is hesitant, these dharmas make the mind dwell within, gathered and held in one. It is as when, with a burning fire, one wishes to put it out and supplies it with charred coals, and that fire then goes out. Thus, bhikṣu! When the restless mind is hesitant, cultivating the awakening factor of investigation of dharmas, energy, and joy is not the time; cultivating the awakening factors of tranquillity, concentration, and equanimity is from then on the time, for these dharmas make the mind dwell within, gathered and held in one. The awakening factor of mindfulness assists them all.”

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

〔715 · With Nutriment, Without Nutriment〕（0192a25）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 the five hindrances and the seven factors of awakening, with nutriment and without nutriment; I shall now speak of them. Listen closely and reflect on it well; I shall speak for you. Just as the body stands by relying on nutriment, not without nutriment, so the five hindrances stand by relying on nutriment, not without nutriment.

“What is the nutriment of the hindrance of sensual desire? It is the sign of contact: reflecting wrongly on it, sensual desire not yet arisen is made to arise, and sensual desire already arisen is able to increase and expand; this is called the nutriment of the hindrance of sensual craving.

“What is the nutriment of the hindrance of ill will? It is the sign of obstruction: reflecting wrongly on it, the hindrance of ill will not yet arisen is made to arise, and the hindrance of ill will already arisen is able to increase and expand; this is called the nutriment of the hindrance of ill will.

“What is the nutriment of the hindrance of sloth and torpor? There are five dharmas. What are the five? Feebleness, discontent, yawning, overeating, and slackness: reflecting wrongly on them, the hindrance of sloth and torpor not yet arisen is made to arise, and the hindrance of sloth and torpor already arisen is able to increase and expand; this is called the nutriment of the hindrance of sloth and torpor.

“What is the nutriment of the hindrance of restlessness and remorse? There are four dharmas. What are the four? Thoughts of kin, thoughts of people and crowds, thoughts of gods, and thoughts of pleasures formerly experienced. When one recalls them oneself, or others make one recall them, and such thoughts arise, and one reflects wrongly on them, restlessness and remorse not yet arisen are made to arise, and restlessness and remorse already arisen are made to increase and expand; this is called the nutriment of the hindrance of restlessness and remorse.

“What is the nutriment of the hindrance of doubt? There are the three times. What are the three? The past, the future, and the present. Hesitating about the past, hesitating about the future, hesitating about the present, and reflecting wrongly on them, the hindrance of doubt not yet arisen is made to arise, and the hindrance of doubt already arisen is able to increase and expand; this is called the nutriment of the hindrance of doubt.

“Just as the body is nourished by relying on nutriment, not without nutriment, so the seven factors of awakening dwell by relying on nutriment and are nourished by relying on nutriment, not without nutriment.

“What is the non-nutriment of the awakening factor of mindfulness? It is not reflecting on the four foundations of mindfulness: the awakening factor of mindfulness not yet arisen does not arise, and the awakening factor of mindfulness already arisen is made to fall away; this is called the non-nutriment of the awakening factor of mindfulness.

“What is the non-nutriment of the awakening factor of investigation of dharmas? It is selecting wholesome dharmas and selecting unwholesome dharmas: not reflecting on them, the awakening factor of investigation of dharmas not yet arisen is made not to arise, and the awakening factor of investigation of dharmas already arisen is made to fall away; this is called the non-nutriment of the awakening factor of investigation of dharmas.

“What is the non-nutriment of the awakening factor of energy? It is the four right exertions: not reflecting on them, the awakening factor of energy not yet arisen is made not to arise, and the awakening factor of energy already arisen is made to fall away; this is called the non-nutriment of the awakening factor of energy.

“What is the non-nutriment of the awakening factor of joy? There are the dharmas of joy and of the place of joy: not reflecting on them, the awakening factor of joy not yet arisen does not arise, and the awakening factor of joy already arisen is made to fall away; this is called the non-nutriment of the awakening factor of joy.

“What is the non-nutriment of the awakening factor of tranquillity? There are the tranquillity of body and the tranquillity of mind: not reflecting on them, the awakening factor of tranquillity not yet arisen does not arise, and the awakening factor of tranquillity already arisen is made to fall away; this is called the non-nutriment of the awakening factor of tranquillity.

“What is the non-nutriment of the awakening factor of concentration? There are the four dhyānas: not reflecting on them, the awakening factor of concentration not yet arisen does not arise, and the awakening factor of concentration already arisen is made to fall away; this is called the non-nutriment of the awakening factor of concentration.

“What is the non-nutriment of the awakening factor of equanimity? There are the three elements, namely the element of abandoning, the element of desirelessness, and the element of cessation: not reflecting on them, the awakening factor of equanimity not yet arisen does not arise, and the awakening factor of equanimity already arisen is made to fall away; this is called the non-nutriment of the awakening factor of equanimity.

“What is the non-nutriment of the hindrance of sensual desire? It is the contemplation of impurity: reflecting on it, the hindrance of sensual desire not yet arisen does not arise, and the hindrance of sensual desire already arisen is made to be cut off; this is called the non-nutriment of the hindrance of sensual desire.

“What is the non-nutriment of the hindrance of ill will? Reflecting with that mind of loving-kindness, the hindrance of ill will not yet arisen does not arise, and the hindrance of ill will already arisen is made to cease; this is called the non-nutriment of the hindrance of ill will.

“What is the non-nutriment of the hindrance of sloth and torpor? Reflecting with that bright illumination, the hindrance of sloth and torpor not yet arisen does not arise, and the hindrance of sloth and torpor already arisen is made to cease; this is called the non-nutriment of the hindrance of sloth and torpor.

“What is the non-nutriment of the hindrance of restlessness and remorse? Reflecting with that stilling and calm, the hindrance of restlessness and remorse not yet arisen does not arise, and the hindrance of restlessness and remorse already arisen is made to cease; this is called the non-nutriment of the hindrance of restlessness and remorse.

“What is the non-nutriment of the hindrance of doubt? Reflecting on that dharma of dependent arising, the hindrance of doubt not yet arisen does not arise, and the hindrance of doubt already arisen is made to cease; this is called the non-nutriment of the hindrance of doubt.

“Just as the body dwells by relying on nutriment and stands by relying on nutriment, so the seven factors of awakening dwell by relying on nutriment and stand by relying on nutriment.

“What is the nutriment of the awakening factor of mindfulness? It is that, having reflected on the four foundations of mindfulness, the awakening factor of mindfulness not yet arisen is made to arise, and the awakening factor of mindfulness already arisen grows further and is made to increase and expand; this is called the nutriment of the awakening factor of mindfulness.

“What is the nutriment of the awakening factor of investigation of dharmas? There is selecting wholesome dharmas, there is selecting unwholesome dharmas: having reflected on them, the awakening factor of investigation of dharmas not yet arisen is made to arise, and the awakening factor of investigation of dharmas already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of investigation of dharmas.

“What is the nutriment of the awakening factor of energy? Reflecting on those four right exertions, the awakening factor of energy not yet arisen is made to arise, and the awakening factor of energy already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of energy.

“What is the nutriment of the awakening factor of joy? There is joy, there is the place of joy: reflecting on them, the awakening factor of joy not yet arisen is made to arise, and the awakening factor of joy already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of joy.

“What is the nutriment of the awakening factor of tranquillity? There are the tranquillity of body and the tranquillity of mind: reflecting on them, the awakening factor of tranquillity not yet arisen is made to arise, and the awakening factor of tranquillity already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of tranquillity.

“What is the nutriment of the awakening factor of concentration? There are the four dhyānas: reflecting on them, the awakening factor of concentration not yet arisen is made to arise, and the awakening factor of concentration already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of concentration.

“What is the nutriment of the awakening factor of equanimity? There are the three elements. What are the three? The element of abandoning, the element of desirelessness, and the element of cessation. Reflecting on them, the awakening factor of equanimity not yet arisen is made to arise, and the awakening factor of equanimity already arisen grows again and is made to increase and expand; this is called the nutriment of the awakening factor of equanimity.”

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

〔716 · Among Inner Dharmas〕（0193a08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Among inner dharmas I do not see a single dharma that makes evil, unwholesome dharmas not yet arisen arise and evil, unwholesome dharmas already arisen grow again and increase and expand, and makes wholesome dharmas not yet arisen not arise and those already arisen fall away, as does what is called wrong reflection. Bhikṣus! For one who reflects wrongly, the hindrance of sensual desire not yet arisen is made to arise, and what has already arisen grows again and increases and expands; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen are made to arise, and what has already arisen grows again and increases and expands. The awakening factor of mindfulness not yet arisen does not arise, and what has already arisen is made to fall away; the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made not to arise, and what has already arisen is made to fall away.

“I do not see a single dharma that makes evil, unwholesome dharmas not yet arisen not arise and those already arisen be cut off, and makes wholesome dharmas not yet arisen arise and those already arisen grow again and increase and expand, as does right reflection. Bhikṣu! For one who reflects rightly, the hindrance of sensual desire not yet arisen is made not to arise, and what has already arisen is made to be cut off; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen are made not to arise, and what has already arisen is made to be cut off. The awakening factor of mindfulness not yet arisen is made to arise, and what has already arisen grows again and increases and expands; the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made to arise, and what has already arisen grows again and increases and expands.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔717 · Among Outer Dharmas〕（0193a26）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Among outer dharmas I do not see a single dharma that makes evil, unwholesome dharmas not yet arisen arise and those already arisen grow again and increase and expand, and makes wholesome dharmas not yet arisen not arise and those already arisen fall away, as do bad friends and bad companions. With bad friends and bad companions, the hindrance of sensual desire not yet arisen is made to arise, and what has already arisen grows again and increases and expands. The hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen are made to arise, and what has already arisen grows again and increases and expands. The awakening factor of mindfulness not yet arisen is made not to arise, and what has already arisen is made to fall away; the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made not to arise, and what has already arisen is made to fall away.

“Bhikṣus! I do not see a single dharma that makes evil, unwholesome dharmas not yet arisen not arise and those already arisen be cut off, and makes wholesome dharmas not yet arisen arise and those already arisen grow again and increase and expand, as do what are called good friends, good companions, and good followers. If there are good friends, good companions, and good followers, the hindrance of sensual desire not yet arisen is made not to arise, and what has already arisen is made to be cut off; the hindrances of ill will, sloth and torpor, restlessness and remorse, and doubt not yet arisen are made not to arise, and what has already arisen is made to be cut off. The awakening factor of mindfulness not yet arisen is made to arise, and what has already arisen grows again and increases and expands; the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity not yet arisen are made to arise, and what has already arisen grows again and increases and expands.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔718 · Attained with Certainty, Attained without Striving〕（0193b14）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 said to the bhikṣus: “There are seven factors of awakening. What are the seven? The awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity. These seven factors of awakening are attained with certainty, attained without striving; as I wish, I enter the attainment of the factors of awakening. Whether in the early morning, at midday, or at dusk, if I wish to enter attainment, as I wish, I enter attainment often. It is like a king’s great minister who has various garments placed in a chest: whatever he needs, what he needs at midday and what he needs at dusk, he takes at will and freely. Thus, bhikṣus, these seven factors of awakening are attained with certainty, attained without striving, and entered in attainment at will. This awakening factor of mindfulness of mine is pure and wholly white; when it arises I know it arises, when it ceases I know it ceases, when it sinks away I know it sinks away, when it has arisen I know it has arisen, when it has ceased I know it has ceased; thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise.” When the venerable Śāriputra had spoken this discourse, the bhikṣus, having heard what he said, rejoiced and practiced accordingly.

〔719 · Dwelling Thus in Happiness in Attainment〕（0193b28）Thus have I heard. At one time the Buddha was staying at Pāṭaliputra. At that time the venerable Upavāna and the venerable Atimukta were staying at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Atimukta, in the late afternoon, rose from meditation, went to where the venerable Upavāna was, and, having exchanged greetings and courtesies, withdrew, sat to one side, and asked the venerable Upavāna: “Venerable one! Can one know the skilful means of the seven factors of awakening—that thus is the attainment of dwelling in happiness, and thus is the attainment of dwelling in suffering?”

Upavāna answered: “Venerable Atimukta! A bhikṣu who knows well the skilful means of cultivating the seven factors of awakening knows that thus is the attainment of dwelling in happiness and thus is the attainment of dwelling in suffering.”

He asked again: “How is it that a bhikṣu knows well the skilful means of cultivating the seven factors of awakening?”

Upavāna answered: “When a bhikṣu skilfully cultivates the awakening factor of mindfulness, he knows and reflects: ‘That mind is not yet well liberated, sloth and torpor are not yet removed, restlessness and remorse are not yet well tamed, sloth and torpor are not yet removed; as I reflect on the dharmas of the domain of the awakening factor of mindfulness, striving with energy and skilful means, I do not attain evenness.’ Thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise. If a bhikṣu, when exerting skilful means in the awakening factor of mindfulness, first reflects: ‘The mind is well liberated, sloth and torpor are rightly removed, restlessness and remorse are tamed; as I, having reflected on the dharmas of this domain of the awakening factor of mindfulness, without needing to strive with skilful means, attain evenness.’ It is thus, Atimukta: a bhikṣu who knows the skilful means of cultivating the seven factors of awakening knows that thus is the attainment of dwelling in happiness and thus is the attainment of dwelling without happiness.”

At that time the two worthy ones, having discussed the Dharma together, each rose from his seat and departed.

〔720 · Dwelling in Happiness Arises〕（0193c18）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Aniruddha was also staying at Śrāvastī, in the Pine Grove Monastery. At that time many bhikṣus went to where Aniruddha was and exchanged greetings and courtesies; having exchanged greetings and courtesies, they withdrew, sat to one side, and said to the venerable Aniruddha: “Does the venerable one know that dwelling in happiness arises when the seven factors of awakening are skilfully cultivated?”

The venerable Aniruddha said to the bhikṣus: “I know that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening.”

The bhikṣus asked the venerable Aniruddha: “How does one know that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening?”

The venerable Aniruddha said to the bhikṣus: “A bhikṣu skilfully cultivates the awakening factor of mindfulness, knows well and reflects: my mind is well liberated, sloth and torpor are well removed, restlessness and remorse are well tamed. Having thus reflected on the dharmas of the domain of the awakening factor of mindfulness, he strives diligently with skilful means, his mind is not slack, his body is tranquil and not agitated, he binds the mind and makes it dwell, gives rise to no scattered thought, and is in attainment with one mind. Thus the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity are also taught likewise; this is called knowing that dwelling in happiness arises when a bhikṣu skilfully cultivates the seven factors of awakening.”

At that time the many bhikṣus, having heard what the venerable Aniruddha said, rejoiced and were glad along with it, rose from their seats, and departed.

〔721 · When a Wheel-Turning King Appears in the World〕（0194a05）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: “When a wheel-turning king comes forth in the world, there are seven treasures that appear in the world: the golden wheel treasure, the elephant treasure, the horse treasure, the divine pearl treasure, the jewel-woman treasure, the treasurer-minister treasure, and the general-minister treasure. So too, when the Tathāgata comes forth in the world, there appear the seven treasures of the factors of awakening.

“On the tower of the place of fasting, surrounded by his great ministers, there is a golden wheel treasure that appears from the east, the wheel with a thousand spokes, its hub even and its rim round, the marks of the wheel complete; with this auspicious sign, he must be a wheel-turning king—‘I am now certainly a wheel-turning king.’ He then receives the golden wheel treasure with both hands, places it in his left hand, turns it with his right hand, and speaks these words: ‘If this is the golden wheel treasure of a wheel-turning king, it should go again along the ancient road of the wheel-turning kings.’ Then the wheel treasure sets out, the king’s guards following before, and it goes through the empty sky toward the east, traveling eastward along the straight road of the holy kings of old. The king follows the wheel treasure, and the four kinds of troops follow too; to whatever quarter the wheel treasure goes, if the wheel treasure stops, the king stops there, and the four kinds of troops stop too. The lesser kings of the eastern countries, everywhere, seeing the holy king arrive, all submit.

“When the Tathāgata arises in the world, there are seven factors of awakening that appear in the world: the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔722 · When a Wheel-Turning King Comes Forth in the World〕（0194a23）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: “When a wheel-turning king appears in the world, there are seven treasures that appear in the world.

“How is it that, when a wheel-turning king appears in the world, the golden wheel treasure appears? At that time the consecrated kṣatriya holy king, on the fifteenth day of the month, bathes and purifies himself, takes up the precepts of fasting, and is on the upper storey of his palace, surrounded by his great ministers. There is a golden wheel treasure that appears from the east, the wheel with a thousand spokes, its hub even and its rim round, the marks of the wheel complete, a treasure of natural true gold. It has been heard from of old that the consecrated kṣatriya great king, at the time of the poṣadha on the fifteenth day of the month, bathed and purified himself and took up merit and goodness. The village chiefs came out to welcome him, saying: ‘Welcome, great king! This is the king’s land; this country is peaceful and secure, and its people prosperous and happy. May you dwell here and teach the people of the country, and we shall follow you.’ The holy king answered: ‘Village chiefs! You need now only teach the people of the country well; if any do not comply, you should come and report to me, and I shall teach them according to the Dharma. Do not do what is contrary to the Dharma, and make the people of the country well reformed from what is contrary to the Dharma; if it is thus, that is following my teaching.’ Then the holy king crossed from the eastern sea, riding the road of the holy kings of old, and reached the southern sea; having reached the southern sea, he crossed the southern sea and reached the western sea; riding the road of the holy kings of old, he crossed the western sea and reached the northern sea. The lesser kings of the southern, western, and northern quarters welcomed him and made their request, taught at length as in the eastern quarter. Then the golden wheel treasure, followed by the holy king, crossed the northern sea and returned to the royal palace, above the hall of right rule, abiding in empty space; this is the golden wheel treasure appearing in the world when a wheel-turning king arises in the world.

“How is it that, when a wheel-turning king arises in the world, the white elephant treasure appears in the world? If the consecrated kṣatriya great king has an elephant of pure colour, its colour fresh and fine, its seven limbs touching the ground, the holy king, seeing it, is glad at heart: ‘Now this treasure elephant has come in answer to me.’ He then tells an elephant trainer skilled at taming elephants to tame this treasure elephant quickly and, when it is tamed, to bring it. The elephant trainer receives the order, and in less than a day the elephant is tamed, every mark of taming complete, just as other elephants are tamed over years; so too this elephant treasure is tamed in a single day. Having been tamed, it is brought to where the king is, and the king is told: ‘This elephant has been tamed; may the great king know the time.’ At that time the holy king, observing that the marks of this elephant’s taming are complete, mounts the treasure elephant, travels around the four seas in the early morning, and at midday returns to the royal palace; this is called such an elephant treasure appearing in the world when a wheel-turning king arises in the world.

“What is it that, when a wheel-turning king arises in the world, the horse treasure appears in the world? The horse treasure that the wheel-turning king has is wholly of one blue colour, with a black head and a glossy tail; the holy king, seeing the horse, is glad at heart: ‘Now this divine horse has come in answer to me.’ He then entrusts it to a horse trainer, ordering him to tame it quickly and, when it is tamed, to bring it. The horse trainer receives the instruction, and in less than a day that horse is tamed, just as other horses are tamed over years; so too is the taming of the horse treasure. Knowing the horse has been tamed, he brings it back and offers it to the king, reporting: ‘Great king! This horse has been tamed.’ At that time the holy king, observing that the marks of the treasure horse’s taming are complete, in the early morning rides this treasure horse around the four seas, and at midday returns to the royal palace; this is called the horse treasure appearing in the world when a wheel-turning king arises in the world.

“What is it that, when a wheel-turning king arises in the world, the maṇi pearl treasure appears in the world? The treasure pearl that the wheel-turning king has is eight-faceted in form, its lustre bright and shining, wholly without flaw; within the royal palace it always serves as a lamp. The wheel-turning king, testing the treasure pearl on a dark and rainy night, leads the four kinds of troops into the park and grove, holding the pearl before them as a guide, and its light shines a yojana on all four sides; this is the maṇi pearl treasure appearing in the world when a wheel-turning king arises in the world.

“What is it that, when a wheel-turning king arises in the world, the worthy jewel-woman treasure appears in the world? The jewel-woman that the wheel-turning king has is neither dark nor fair, neither tall nor short, neither coarse nor fine, neither fat nor thin, her limbs well formed; in cold weather her body is warm, in hot weather her body is cool, her body soft like Kaliṅga cloth; from the pores of her body comes the fragrance of sandalwood, and the breath of her mouth and nose has the fragrance of the blue lotus. She lies down after the king and rises before him, observes the king’s mood, and serves him as is fitting, with soft words and loving speech, an upright mind and right mindfulness, awakening the king’s mind for the path, her mind never transgressing, still less her body and speech; this is the treasure woman of the wheel-turning king.

“How is it that the treasurer-minister treasure of the wheel-turning king appears in the world? The treasurer great minister of the wheel-turning king, because of his former practice of giving, is born with the divine eye and is able to see hidden stores beneath the earth, with owners and without owners, in the water and on land, far and near, seeing them all; when the wheel-turning king needs treasure, he gives the order, and whatever the king needs, it is always offered. Then the holy king at one time tests that minister, observing his ability: sailing on the sea in a ship, he says to that minister: ‘I need treasure.’ The minister says to the king: ‘Please wait a little at the shore, and it shall be offered.’ The king says to that minister: ‘I do not now need treasure from the shore; give it all to me now.’ Then the minister brings up out of the water four golden jars, filled to the brim with golden treasure, and offers them to the holy king; what the king needs he takes and uses, and when he has taken enough, the rest goes back into the water. When a holy king comes forth in the world, there is such a treasurer-minister appearing in the world.

“How is it that, when a holy king arises in the world, there is a general-minister appearing in the world? There is a general-minister, intelligent, wise, and eloquent. Like a person in the world skilled at deliberation who brings things to accomplishment, whatever is fitting for the holy king he fully complies with: when it is fitting to go, to stay, to go out, or to come in. As the holy king’s four kinds of troops advance, he halts and rests them along the stages of the road, letting them not grow weary; he knows fully what is fitting for the holy king to do, the matters of merit in this life and in later lives, and reports them to the holy king. When a wheel-turning king arises in the world, there is such a general-minister.

“So too, when the Tathāgata, the Worthy One, the Perfectly Awakened One arises in the world, there are seven factors of awakening that appear in the world. What are the seven? The awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔723 · Two Right Things Accomplished〕（0195a11）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: “Excellent, bhikṣus! The saṅgha hears the Dharma, and the young bhikṣus make offerings to and serve the venerable elders. Why is that? The young bhikṣus who make offerings to and serve the elder bhikṣus from time to time hear the profound and subtle Dharma; having heard the profound Dharma, two right things are accomplished, rightness of body and rightness of mind. At that time he cultivates the awakening factor of mindfulness; having cultivated the awakening factor of mindfulness, the awakening factor of mindfulness is fulfilled; the awakening factor of mindfulness having been fulfilled, he selects among dharmas, discriminates dharmas, and considers dharmas. At that time he skilfully cultivates the awakening factor of investigation of dharmas, up to the awakening factor of equanimity cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔724 · If a Bhikṣu Keeps the Precepts and Cultivates Virtue〕（0195a21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu keeps the precepts, cultivates virtue, has shame, has fear of blame, and accomplishes the real dharma, then seeing such a person brings much fruit. If one further hears of him, or recollects him, or goes forth following him, one gains much merit, still more by drawing near to him, revering him, and serving him. Why is that? Drawing near to and serving such a person, one from time to time hears the profound and subtle Dharma; having heard the profound Dharma, one accomplishes the two right things, rightness of body and rightness of mind, and skilfully cultivates the awakening factor of concentration; having cultivated it, it is cultivated to fulfilment, up to the awakening factor of equanimity cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔725 · Speaking of the Unwholesome Mass〕（0195b01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “To speak of the unwholesome mass as being the five hindrances is to speak rightly. Why is that? Because the wholly unwholesome mass is the five hindrances. What are the five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. To speak of the wholesome mass as being the seven factors of awakening is to speak rightly. Why is that? Because what is wholly pure and complete is the seven factors of awakening. What are the seven? The awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of energy, the awakening factor of joy, the awakening factor of tranquillity, the awakening factor of concentration, and the awakening factor of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔726 · Half the Pure Conduct〕（0195b10）Thus have I heard. At one time the Buddha was staying in Rājagṛha, at the Jiagu Monastery. At that time the venerable Ānanda was also staying there. At that time the venerable Ānanda, alone in a quiet place, meditating and reflecting, thought thus: “Half the pure conduct is what are called good friends, good companions, good followers, not bad friends, bad companions, bad followers.” At that time the venerable Ānanda rose from meditation, went to where the Buddha was, bowed his head at his feet, withdrew, sat to one side, and said to the Buddha: “World-Honored One! Alone in a quiet place, meditating and reflecting, I thought thus: ‘Half the pure conduct is what are called good friends, good companions, good followers, not bad friends, bad companions, bad followers.’”

The Buddha said to Ānanda: “Do not say this: ‘Half the pure conduct is good friends, good companions, good followers, not bad friends, bad companions, bad followers.’ Why is that? Wholly pure and still, the pure conduct spotless, is what are called good friends, good companions, good followers, not bad friends, bad companions, bad followers. Because I am a good friend, there are beings who from me take up the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment. Thus the awakening factor of investigation of dharmas, and the awakening factors of energy, joy, tranquillity, concentration, and equanimity, rely on seclusion, rely on dispassion, rely on cessation, and tend toward relinquishment. Therefore you should know, Ānanda! Wholly pure and still, the pure conduct spotless, is good friends, good companions, good followers, not bad friends, not bad companions, not bad followers.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔727 · You Speak the Seven Factors of Awakening〕（0195b29）Thus have I heard. At one time the Buddha was wandering among the people in the Lishi village, and was staying between the city of Kuśinagara and the river Hiraṇyavatī; beside the village he said to the venerable Ānanda: “Spread out the World-Honored One’s uttarāsaṅga folded in four; my back now aches, and I wish to lie down and rest a little.” The venerable Ānanda received the instruction, and having spread out the uttarāsaṅga folded in four, said to the Buddha: “World-Honored One! The uttarāsaṅga has been spread out folded in four; may the World-Honored One know the time.”

At that time the World-Honored One folded his saṃghāṭī thick as a pillow, lay down on his right side with one foot upon the other, bound his mindfulness to the perception of light, rightly mindful and rightly knowing, forming the perception of rising, and said to the venerable Ānanda: “You speak the seven factors of awakening.”

At that time the venerable Ānanda said to the Buddha: “World-Honored One! As for the awakening factor of mindfulness, the World-Honored One, having awakened by himself and accomplished perfect awakening, taught that it relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment; as for the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity, the World-Honored One, having awakened by himself and accomplished perfect awakening, taught that they rely on seclusion, rely on dispassion, rely on cessation, and tend toward relinquishment.”

The Buddha said to Ānanda: “Do you speak of energy?”

Ānanda said to the Buddha: “I speak of energy, World-Honored One! I speak of energy, Well-Gone One!”

The Buddha said to Ānanda: “Only energy, cultivated and much cultivated, attains unsurpassed, right and perfect awakening.” Having said this, he sat upright, straightened his body, and bound his mindfulness.

At that time a certain bhikṣu spoke in verse:

　　“Delighting to hear the fine Dharma, bearing his illness he had it taught;

　　the bhikṣu then taught the Dharma, in turn speaking the seven factors of awakening.

　　Excellent, venerable Ānanda, clear in understanding and skilful in teaching,

　　there is a supreme and white, pure Dharma, free of stain and subtly taught.

　　Mindfulness, investigation of dharmas, energy, joy, tranquillity, concentration, and the awakening factor of equanimity,

　　these are the seven factors of awakening, subtly and well spoken.

　　Hearing the seven factors of awakening taught, deeply penetrating the taste of right awakening,

　　his body bound in great suffering and sickness, bearing his illness he sat upright to listen;

　　see how he who is the king of the true Dharma, ever expounding it for others,

　　still delights to hear what is taught; how much more the others who have not yet heard,

　　the one of the foremost great wisdom, whom the Ten-Powered One reveres,

　　he too should quickly, quickly come to hear the true Dharma taught;

　　all who have heard much and penetrated the sūtras and the abhidharma,

　　who are well versed in the Dharma and the Vinaya, should all listen, how much more the others;

　　hearing the Dharma taught as it really is, listening single-minded with keen wisdom,

　　toward the Dharma the Buddha taught, they attain the joy of dispassion;

　　joyful, the body is tranquil, and the mind is likewise naturally at ease;

　　the mind at ease, one attains attainment, and rightly contemplates the course of the matters of existence;

　　those who are weary of the three destinies, dispassionate, are liberated in mind;

　　weary of the destinies of existence, they no longer accumulate among humans and gods;

　　without remainder, like a lamp going out, final nirvāṇa at the end;

　　to hear the Dharma has many blessings, it is what the most excellent one has taught;

　　therefore one should reflect single-mindedly and listen to what the Great Teacher teaches.”

The certain bhikṣu, having spoken this verse, rose from his seat and departed.

〔728 · There Are Seven Factors of Awakening〕（0196a12）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 seven factors of awakening. What are the seven? The awakening factor of mindfulness, up to the awakening factor of equanimity.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔729 · One Should Cultivate the Seven Factors of Awakening〕（0196a16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One should cultivate the seven factors of awakening. What is cultivating the seven factors of awakening? The awakening factor of mindfulness, up to the awakening factor of equanimity. If a bhikṣu cultivates the awakening factor of mindfulness, it relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment. Thus he cultivates the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔730 · In the Past They Have Thus Cultivated〕（0196a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus … as said in the preceding discourse. The difference is: “Bhikṣus! In the past they have thus cultivated the seven factors of awakening, and in the future they will also thus cultivate the seven factors of awakening.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔731 · Pure and Bright-White, without Joints〕（0196a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu’s awakening factor of mindfulness, pure and bright-white, without joints, free of the defilements, when not yet arisen does not arise, it is apart from the Buddha’s taming and instruction; up to the awakening factor of equanimity, it is also taught likewise. Bhikṣus! The awakening factor of mindfulness, pure and bright-white, without joints, free of the defilements, when not yet arisen is able to arise, it is by the Buddha’s taming and instruction, not by any other; up to the awakening factor of equanimity, it is also taught likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔732 · The Well-Gone One’s Taming and Instruction〕（0196b07）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus … as said in the preceding discourse. The difference is: “When not yet arisen it does not arise, apart from the Well-Gone One’s taming and instruction; when not yet arisen it is able to arise, this is the Well-Gone One’s taming and instruction, not any other.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔733 · Arising in Sequence〕（0196b12）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 his feet, withdrew, sat to one side, and said to the Buddha: “The World-Honored One speaks of the factors of awakening. World-Honored One! What are the factors of awakening?”

The Buddha said to the bhikṣu: “The factors of awakening are the seven dharmas of the path. And the seven factors of awakening of the bhikṣus arise in sequence and are cultivated to fulfilment.”

The certain bhikṣu said to the Buddha: “World-Honored One! How do the factors of awakening arise in sequence and come to be cultivated to fulfilment?”

The Buddha said to the bhikṣu: “If a bhikṣu dwells contemplating the body as body in the inner body, when he dwells contemplating the body as body in the inner body, he gathers the mind and binds mindfulness, not forgetting. At that time he skilfully cultivates the awakening factor of mindfulness; having skilfully cultivated the awakening factor of mindfulness, it is cultivated to fulfilment; the awakening factor of mindfulness having been fulfilled, he selects among dharmas, discriminates and considers them. At that time he should cultivate the skilful means of the awakening factor of investigation of dharmas; having cultivated the skilful means, it is cultivated to fulfilment; thus, up to the awakening factor of equanimity cultivated to fulfilment. Just as with the foundation of mindfulness contemplating the body as body in the inner body, so with the foundation of mindfulness contemplating dharmas as dharmas in the outer body, the inner and outer body, feeling, mind, and dharmas: at that time one should single-mindedly bind mindfulness, not forgetting, up to the awakening factor of equanimity, which is also taught likewise. For one who dwells thus, the factors of awakening arise in sequence; having arisen in sequence, they are cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔734 · One Attains Two Kinds of Fruit〕（0196b29）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 that bhikṣu, as before. The difference is: “If a bhikṣu, having thus cultivated the seven factors of awakening, he will attain two kinds of fruit: in this life he attains the ending of outflows and nirvāṇa without remainder, or he attains the fruit of non-returning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔735 · Attaining Four Kinds of Fruit〕（0196c05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said in the preceding discourse. The difference is: “Thus, a bhikṣu, having cultivated the seven factors of awakening and having much cultivated them, attains four kinds of fruit, four kinds of blessing. What are the four? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.” When the Buddha had spoken this discourse, the certain bhikṣu, having heard what the Buddha said, rejoiced and practiced accordingly.

〔736 · One Attains Seven Kinds of Fruit〕（0196c11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said in the preceding discourse. The difference is: “If a bhikṣu cultivates the seven factors of awakening and, having much cultivated them, he will attain seven kinds of fruit, seven kinds of blessing. What are the seven? This bhikṣu attains the happiness of realized knowledge in this life; or at the time of death; or, if he does not attain the happiness of realized knowledge in this life, and at the time of death attains the ending of the five lower bonds, final nirvāṇa in the interval; if he does not attain final nirvāṇa in the interval, he attains final nirvāṇa on rebirth; if he does not attain final nirvāṇa on rebirth, he attains final nirvāṇa without effort; if he does not attain final nirvāṇa without effort, he attains final nirvāṇa with effort; if he does not attain final nirvāṇa with effort, he attains final nirvāṇa going upstream.” When the Buddha had spoken this discourse, the certain bhikṣu, having heard what the Buddha said, rejoiced and practiced accordingly.

〔737 · The Seven Factors of Awakening Arise in Sequence〕（0196c21）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 what are called the factors of awakening. What are the factors of awakening?”

The bhikṣus said to the Buddha: “The World-Honored One is the root of the Dharma, the eye of the Dharma, the support of the Dharma; may he explain it for us. The bhikṣus, having heard it, will receive and keep it and practice accordingly.”

The Buddha said to the bhikṣus and bhikṣuṇīs: “The seven factors of awakening are the seven dharmas of the path. Bhikṣus! These seven factors of awakening arise in sequence; having arisen in sequence, they are cultivated to fulfilment.”

The bhikṣus said to the Buddha: “How do the seven factors of awakening arise in sequence and, having arisen in sequence, come to be cultivated to fulfilment?”

“If a bhikṣu abides in the foundation of mindfulness contemplating the body as body, having abided in the foundation of mindfulness contemplating the body as body, he single-mindedly binds mindfulness, not forgetting; at that time he should skilfully cultivate the awakening factor of mindfulness; having skilfully cultivated the awakening factor of mindfulness, it is cultivated to fulfilment; that is, having cultivated the awakening factor of mindfulness, he selects among dharmas; at that time he should cultivate the skilful means of the awakening factor of investigation of dharmas; having cultivated the skilful means of the awakening factor of investigation of dharmas, it is cultivated to fulfilment. Thus the awakening factors of energy, joy, tranquillity, concentration, and equanimity are also taught likewise. Just as with the inner body, so with the foundation of mindfulness contemplating dharmas as dharmas in the outer body, the inner and outer body, feeling, mind, and dharmas, he single-mindedly binds mindfulness, not forgetting; at that time he should skilfully cultivate the awakening factor of mindfulness; having skilfully cultivated the awakening factor of mindfulness, it is cultivated to fulfilment. Up to the awakening factor of equanimity, it is also taught likewise; this is called the seven factors of awakening of a bhikṣu arising in sequence and, having arisen in sequence, cultivated to fulfilment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔738 · One Attains Two Fruits〕（0197a10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus … as said in the preceding discourse. The difference is: “These seven factors of awakening, cultivated and much cultivated, will attain two fruits: knowledge in this life and nirvāṇa with remainder, and the fruit of non-returning.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔739 · One Attains Four Fruits〕（0197a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus … as said in the preceding discourse. The difference is: “If a bhikṣu cultivates the seven factors of awakening and, having much cultivated them, he will attain four fruits. What are the four? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔740 · One Attains Seven Fruits〕（0197a21）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park … as said in the preceding discourse. The difference is: “If a bhikṣu cultivates these seven factors of awakening and, having much cultivated them, he will attain seven fruits. What are the seven? Knowledge in this life and nirvāṇa with remainder, and at the time of death; if not thus, with the ending of the five lower bonds he attains final nirvāṇa in the interval. If not thus, he attains final nirvāṇa on rebirth. If not thus, he attains final nirvāṇa without effort. If not thus, he attains final nirvāṇa with effort. If not thus, he attains final nirvāṇa going upstream.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔741 · One Should Cultivate the Contemplation of Impurity〕（0197a29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “One should cultivate the contemplation of impurity; having much cultivated it, one will attain great fruit and great blessing. How does one cultivate the contemplation of impurity so that, having much cultivated it, one attains great fruit and great blessing? This bhikṣu, with the awakening factor of mindfulness together with the contemplation of impurity, relies on seclusion, relies on dispassion, relies on cessation, and tends toward relinquishment; he cultivates the awakening factors of investigation of dharmas, energy, joy, tranquillity, concentration, and equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔742 · Cultivating Mindfulness of Death〕（0197b08）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu cultivates mindfulness of death and, having much cultivated it, he attains great fruit and great blessing. How is it that a bhikṣu, cultivating mindfulness of death and having much cultivated it, attains great fruit and great blessing? This bhikṣu cultivates the awakening factor of mindfulness together with mindfulness of death, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to the awakening factor of equanimity, it is also taught likewise.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔743 · In Cultivating a Mind of Loving-Kindness, What Is the Highest It Reaches〕（0197b15）Thus have I heard. At one time the Buddha was staying among the Śākyans, at the town of Huangzhen. At that time many bhikṣus, in the early morning, put on their robes, took their bowls, and entered the town of Huangzhen for alms. At that time the many bhikṣus thought thus: “Today it is too early; the time for alms has not yet come. We may go to visit the monastery of the followers of other paths.” At that time the many bhikṣus then entered the monastery of the followers of other paths, and, having exchanged greetings and courtesies with the wanderers of another sect, sat to one side. The wanderers of another sect said: “Does the ascetic Gautama teach his disciples such a dharma: ‘Cut off the five hindrances—which trouble the mind, make the power of wisdom weak, are a portion of obstruction, and do not tend toward nirvāṇa—wholly gather the mind, and dwell in the four foundations of mindfulness. With a mind accompanied by loving-kindness, without enmity or envy, and also without ill will, vast and immeasurable, well cultivated and filled; toward the four directions, the four intermediate directions, above, and below, the whole world, with a mind accompanied by loving-kindness, without enmity or envy, and also without ill will, vast and immeasurable, well cultivated and filled—cultivate thus’? Accompanied by a mind of compassion, sympathetic joy, and equanimity is also taught likewise. We too likewise teach our disciples in this way; what difference is there between us and that ascetic Gautama? That is, both are able to teach the Dharma.”

At that time the many bhikṣus, having heard what the wanderers of another sect said, were not pleased at heart, but, silent and not rebuking them, rose from their seats and departed. They entered the town of Huangzhen, and when they had finished the alms round they returned to the monastery, put away robe and bowl, washed their feet, went to where the Buddha was, bowed their heads at his feet, withdrew, sat to one side, and reported in detail to the World-Honored One what those wanderers of another sect had said.

At that time the World-Honored One said to the bhikṣus: “As to what those wanderers of another sect said, you should ask: ‘In cultivating a mind of loving-kindness, what is the highest it reaches? In cultivating a mind of compassion, sympathetic joy, and equanimity, what is the highest it reaches?’ When you ask thus, the minds of those wanderers of another sect will be startled and confused; or they will speak of the divergent matters of other paths; or there will be ill will and pride, disparagement, opposition, and impatience; or they will fall silent and wilt, lower their heads, lose their eloquence, and remain brooding. Why is that? I do not see, among the gods, Māra, Brahmā, ascetics and brāhmaṇas, and the assembly of gods and humans, any who, having heard what I say, are able to accord with it and delight in it, except the Tathāgata and the assembly of śrāvakas. Bhikṣu! A mind accompanied by loving-kindness, much cultivated, has the pure as its highest; a mind of compassion, cultivated and much cultivated, has the sphere of space as its highest; a mind of sympathetic joy, cultivated and much cultivated, has the sphere of consciousness as its highest; a mind of equanimity, cultivated and much cultivated, has the sphere of nothingness as its highest.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔744 · Cultivating a Mind of Loving-Kindness〕（0197c15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu cultivates a mind of loving-kindness and, having much cultivated it, he attains great fruit and great blessing. How is it that a bhikṣu cultivating a mind of loving-kindness attains great fruit and great blessing? This bhikṣu, with a mind accompanied by loving-kindness, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to cultivating the awakening factor of equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔745 · Cultivating the Sphere of Space〕（0197c23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu cultivates the sphere of space and, having much cultivated it, he attains great fruit and great blessing. How is it that a bhikṣu, cultivating the sphere of space and having much cultivated it, attains great fruit and great blessing? This bhikṣu, with a mind accompanied by the sphere of space, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to cultivating the awakening factor of equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

Just as with cultivating the sphere of space, so the three discourses on the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also as said above.

〔746 · Mindfulness of Breathing〕（0198a04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu cultivates mindfulness of breathing and, having much cultivated it, he attains great fruit and great blessing. How does one cultivate mindfulness of breathing so that, having much cultivated it, one attains great fruit and great blessing? This bhikṣu, with a mind accompanied by mindfulness of breathing, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to cultivating the awakening factor of equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔747 · Cultivating the Perception of Impermanence〕（0198a12）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu cultivates the perception of impermanence and, having much cultivated it, he attains great fruit and great blessing. How is it that a bhikṣu, cultivating the perception of impermanence and having much cultivated it, attains great fruit and great blessing? This bhikṣu, with mind and speech accompanied by the perception of impermanence, cultivates the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; up to attaining the awakening factor of equanimity, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

Just as with the perception of impermanence, so with the perception of suffering in the impermanent, the perception of non-self in suffering, the perception of contemplating food, the perception of there being no delight in the whole world, the perception of ending, the perception of abandoning, the perception of desirelessness, the perception of cessation, the perception of danger, the perception of impurity, the perception of the bluish-bruised, the perception of the festering, the perception of the bloated, the perception of the broken, the perception of food unconsumed, the perception of blood, the perception of separation, the perception of bones, and the perception of emptiness: each discourse is as said above.

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

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

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

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

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

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

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

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

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

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

　　his mind constantly delights in the unsurpassed right Dharma.”

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

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

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

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

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

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

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

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

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

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

〔758 · Fears Without Mother and Son, Fears With Mother and Son〕（0199b05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Fears without mother and son, fears with mother and son—so foolish, unlearned ordinary people say, yet they are not able to know fears without mother and son and fears with mother and son.

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

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

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

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

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

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

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

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

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

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

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

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

〔761 · In Training and Beyond Training〕（0200a14）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall teach one in training and one beyond training. Listen closely and attend well. What is one in training? One in training is accomplished in right view, and accomplished in right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration of one in training; this is called one in training. What is one beyond training? One beyond training is accomplished in right view, and accomplished in right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration of one beyond training; this is called one beyond training.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

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

〔762 · The Noble Ending of Outflows〕（0200a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall teach the noble ending of outflows. What is the noble ending of outflows? Accomplished in the right view of one beyond training, up to accomplished in the right concentration of one beyond training; this is called the noble ending of outflows.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔763 · The Factors of the Eightfold Noble Path〕（0200a28）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall now teach the factors of the eightfold noble path. What are the eight? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔764 · Cultivating the Eightfold Noble Path〕（0200b04）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall now teach cultivating the eightfold noble path. Listen closely and reflect well. What is cultivating the eightfold noble path? That bhikṣu cultivates right view, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; he cultivates right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration, relying on seclusion, relying on dispassion, relying on cessation, and tending toward relinquishment; this is called cultivating the eightfold noble path.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔765 · Having Cultivated the Eightfold Noble Path in the Past〕（0200b11）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “I shall now teach how a bhikṣu has cultivated the eightfold noble path in the past and will cultivate the eightfold noble path in the future.” What follows, up to … . The bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔766 · Right View Pure and Bright-White〕（0200b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu’s right view is pure and bright-white, without faults, free of afflictions, it does not arise when it has not arisen, except by the Buddha’s taming; up to right concentration is taught in the same way. If right view is pure and bright-white, without faults, free of afflictions, it is able to arise when it has not arisen; up to right concentration is taught in the same way.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

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

〔767 · The Unwholesome Mass, the Wholesome Mass〕（0200b23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “To say that the unwholesome mass is the five hindrances is right speech. Why? Because the mass that is purely unwholesome is the five hindrances. What are the five? The hindrance of sensual desire, and the hindrances of ill will, sleepiness and torpor, restlessness and remorse, and doubt. To say that the mass of wholesome dharmas is the eightfold noble path is called right speech. Why? Because the mass that is wholly pure and complete and wholesome is the eightfold noble path. What are the eight? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

　　all the world wanders about on this shore.

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

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

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

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

〔775 · Among Inner Dharmas · Evil, Unwholesome Dharmas〕（0201b13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Among inner dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, and those already arisen arise again and increase and expand, as what is called wrong reflection. Bhikṣus! Wrong reflection is able to make wrong view not yet arisen arise, and that already arisen arise again and increase and expand. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration are taught in the same way.

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

〔776 · Among Inner Dharmas · Wholesome Dharmas〕（0201b25）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Among inner dharmas I do not see one dharma that is able to make wholesome dharmas not yet arisen not arise, and make wholesome dharmas already arisen decline, as what is called wrong reflection. Bhikṣus! Wrong reflection is able to make right view not yet arisen not arise, and make right view already arisen decline. So too right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen it makes not arise, and those already arisen it makes decline.

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

〔777 · Among Inner Dharmas · Evil, Unwholesome Dharmas and Wholesome Dharmas〕（0201c09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Among inner dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, make evil, unwholesome dharmas already arisen arise again and increase and expand, make wholesome dharmas not yet arisen not arise, and make those already arisen decline, namely wrong reflection. Bhikṣus! Wrong reflection is able to make wrong view not yet arisen arise, make that already arisen arise again and increase and expand, make right view not yet arisen not arise, and make that already arisen decline. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen it makes arise, and those already arisen arise again and increase and expand; right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen do not arise, and those already arisen decline.

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

〔778 · Among Outer Dharmas · Evil, Unwholesome Dharmas〕（0201c29）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Among outer dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, and make evil, unwholesome dharmas already arisen arise again and increase and expand, as what are called bad friends, bad companions, bad followers. Bhikṣus! Bad friends, bad companions, bad followers are able to make wrong view not yet arisen arise, and make wrong view already arisen arise again and increase and expand. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen they make arise, and those already arisen arise again and increase and expand.

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

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

〔780 · Among Outer Dharmas · Evil, Unwholesome Dharmas and Wholesome Dharmas〕（0202a23）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Among outer dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, make evil, unwholesome dharmas already arisen arise again and increase and expand, make wholesome dharmas not yet arisen not arise, and make wholesome dharmas already arisen cease, as what are called bad friends, bad companions, bad followers. Bhikṣus! Bad friends, bad companions, bad followers are able to make wrong view not yet arisen arise, and make wrong view already arisen arise again and increase and expand; make right view not yet arisen not arise, and make right view already arisen decline. So too wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration not yet arisen they make arise, and those already arisen arise again and increase and expand; right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration not yet arisen they make not arise, and those already arisen decline.

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

〔781 · Among Inner Dharmas · Wrong View, Right View〕（0202b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “Among inner dharmas I do not see one dharma that is able to make evil, unwholesome dharmas not yet arisen arise, make those already arisen arise again and increase and expand, make wholesome dharmas not yet arisen not arise, and make those already arisen decline, as what is called wrong reflection. Bhikṣus! Wrong reflection is able to make wrong view not yet arisen arise, make wrong view already arisen arise again and increase and expand, make right view not yet arisen not arise, and make right view already arisen decline.

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

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

〔782 · Not the Dharma, the Dharma〕（0202c03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is not the Dharma, and there is the Dharma. Listen closely and reflect well, and I shall teach it for you. What is not the Dharma, and what is the Dharma? Wrong view is not the Dharma, right view is the Dharma, up to wrong concentration is not the Dharma and right concentration is the Dharma.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

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

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

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

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

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

〔784 · There Is the Wrong, There Is the Right〕（0203a01）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is the wrong, there is the right. Listen closely and reflect well, and I shall teach it for you. What is the wrong? Wrong view, up to wrong concentration. What is the right? Right view, up to right concentration.

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

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

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

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

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

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

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

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

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

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

〔786 · One Whose Mind Tends Toward the Wrong〕（0204a16）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “If a bhikṣu’s mind tends toward the wrong, he goes against the Dharma and does not delight in the Dharma; if it tends toward the right, his mind delights in the Dharma and does not go against the Dharma. What is the wrong? Wrong view, up to wrong concentration. What is the right? Right view, up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

〔790 · The Wrong and the Wrong Path〕（0205a03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is the wrong and the wrong path, there is the right and the right path. Listen closely and reflect well, and I shall teach it for you. What is the wrong? Hell, the animal realm, and the hungry ghosts. What is the wrong path? Wrong view, up to wrong concentration. What is the right? Humans, gods, and nirvāṇa. What is the right path? Right view, up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔791 · Killing, Stealing, Sexual Misconduct〕（0205a10）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is the wrong, there is the wrong path; there is the right, there is the right path. Listen closely and reflect well, and I shall teach it for you. What is the wrong? Hell, the animal realm, and the hungry ghosts. What is the wrong path? Killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, hatred, and wrong view. What is the right? Humans, gods, and nirvāṇa. What is the right path? Not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking idly, without greed, without hatred, and right view.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔792 · The Path to the Evil Destinations〕（0205a19）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus, as said in the preceding discourse. The difference is: “What is the path to the evil destinations? Killing one’s father, killing one’s mother, killing an arhat, splitting the saṃgha, and shedding the Buddha’s blood with an evil mind …” The rest as said above. When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔793 · The Path With the Stream, the Path Against the Stream〕（0205a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is the path that goes with the stream, there is the path that goes against the stream. Listen closely and reflect well, and I shall teach it for you. What is the path that goes with the stream? Wrong view, up to wrong concentration. What is the path that goes against the stream? Right view, up to right concentration.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

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

〔794 · An Ascetic and the Dharma of an Ascetic〕（0205b03）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is an ascetic and the dharma of an ascetic. Listen closely and reflect well, and I shall teach it for you. What is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What is an ascetic? One who is accomplished in this dharma is called an ascetic.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔795 · The Dharma of an Ascetic, the Goal of an Ascetic〕（0205b09）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is the dharma of an ascetic and the goal of an ascetic. What is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What is the goal of an ascetic? Greed forever ended, hatred and delusion forever ended, all afflictions forever ended; this is called the goal of an ascetic.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.

〔796 · The Dharma of an Ascetic and the Fruits of an Ascetic〕（0205b15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said to the bhikṣus: “There is the dharma of an ascetic and the fruits of an ascetic. Listen closely and reflect well, and I shall teach it for you. What is the dharma of an ascetic? The eightfold noble path—right view up to right concentration. What are the fruits of an ascetic? The fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.” When the Buddha had spoken this discourse, the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly.