雜阿含經 白話全本 · 冊6Saṃyukta Āgama · Complete Vernacular · Vol. 6
卷第二十一Fascicle 21
全文五層 →Full five layers →宋求那跋陀羅譯《雜阿含經》卷第二十一，屬弟子所說，本卷為弟子所說第四卷。本卷收經十七部，自經五百五十九至經五百七十五，皆佛弟子之所說，分為二組。前七經（五五九至五六五）為尊者阿難所說：答迦摩比丘，有想者於有法尚且不覺知，何況無想，無想心三昧為智果、智功德；告諸比丘，自記說者有四道可求；答婆羅門依於欲而斷愛，以四如意足說愛盡則欲息，這是有邊際的；反問瞿師羅長者，令他自答世間說法者、善向、善到；答無畏離車，說三種離熾然、清淨超出之道；為起染著心的比丘尼說此身由四種長養，依食斷食、依慢斷慢、依愛斷愛，比丘尼得法眼淨，發露悔過；為婆頭聚落諸童子說戒、心、見、解脫四種清淨。後十經（五六六至五七五）皆以在家弟子質多羅長者為中心：長者為那伽達多解釋世尊之偈；答四種心三昧有種種義、有一義；問伽摩比丘三行與滅盡正受；諸上座默然，下座梨犀達多答種種界，又答世間諸見皆以身見為本；下座摩訶迦現神通，說一切皆以不放逸為本；長者答諸上座，眼與色之間的繫縛在於欲貪；長者以自身所證，化度阿耆毘外道出家，得阿羅漢；長者以信與智之說反難尼犍若提子；末經長者病中不願作轉輪王，說偈命終，生不煩熱天，化為天子還到菴羅林說偈。
〔0·題署〕（0146b21）經名是「雜阿含經」〔T02 0146b21〕，這是「卷第二十一」〔T02 0146b21〕。譯者署名「宋天竺三藏求那跋陀羅譯」〔T02 0146b23〕——宋代從天竺來的三藏法師求那跋陀羅所翻譯。本卷屬弟子所說，為弟子所說第四卷；弟子所說自卷第十八起，其篇名依卷第十八卷首所標之誦題「弟子所說誦第四品」〔T02 0126a06〕。本卷收經十七部，自經五百五十九至經五百七十五；有偈七首，在經五六六二首同文、經五六八二首一問一答、經五七五三首；本卷無略說經。經五百七十五之後，以「雜阿含經卷第二十一」〔T02 0153b28〕作結。
〔559·有想者亦不覺知〕（0146b24）我是這樣聽說的：有一個時候，佛住在波羅利弗妬路國，尊者阿難和尊者迦摩也在波羅利弗妬路的雞林精舍。那時，尊者迦摩來到尊者阿難之處，互相問訊、慰勞之後，坐在一旁，對尊者阿難說：『奇哉！尊者阿難！有眼有色、有耳有聲、有鼻有香、有舌有味、有身有觸、有意有法，然而有比丘雖有這些法，卻能不覺知。這是怎樣的呢？尊者阿難！那位比丘是有想而不覺知，還是由於無想的緣故而不覺知？』尊者阿難對迦摩比丘說：『有想的人尚且不覺知，何況是無想。』迦摩又問尊者阿難：『怎樣是有想，於有〔之法〕而不覺知？』尊者阿難對迦摩比丘說：『如果比丘離開欲望與惡、不善法，有覺有觀，由離而生喜樂，具足初禪而住。像這樣，有想的比丘有法而不覺知。像這樣，第二、第三、第四禪，空入處、識入處、無所有入處，具足而住。像這樣，有想的比丘有法而不覺知。怎樣是無想而有法卻不覺知？像這樣，比丘對一切想都不憶念，以身作證無想心三昧，具足而住，這叫做比丘無想而於有法不覺知。』尊者迦摩比丘又問尊者阿難：『如果比丘得無想心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是什麼果、什麼功德？』尊者阿難對迦摩比丘說：『如果比丘得無想心三昧，不涌起、不沉沒，解脫已住，住已解脫，世尊說這是智果、智功德。』那時，二位正士共同論議之後，歡喜隨喜，各自從坐處起身而去。
〔560·止觀和合俱行〕（0146c20）我是這樣聽說的：有一個時候，佛住在俱睒彌國的瞿師羅園。那時，尊者阿難也住在那裡。那時，尊者阿難告訴諸比丘：『如果比丘、比丘尼在我面前自己記說，我當以『善哉』慰勞、問訊，或者依四道來求。是哪四道？如果比丘、比丘尼坐著，作這樣的住心、善住心、局住心、調伏心、止觀一心、等受，對於法分別量度，修習、多修習之後，得以斷除諸使。如果有比丘、比丘尼在我面前自己記說，我就這樣以『善哉』慰喻，或者這樣求，這叫做說初道。
『再者，比丘、比丘尼端正而坐，思惟，對於法加以選擇，思量住心、善住、局住、調伏、止觀一心、等受。像這樣正向、多住，得以離開諸使。如果有比丘、比丘尼在我面前自己記說，我當這樣以『善哉』慰喻，或者這樣求，這叫做第二說道。
『再者，比丘、比丘尼被掉亂所持，以調伏之心而坐、端正而坐，住心、善住心、局住心、調伏、止觀一心、等受化。像這樣正向、多住之後，就斷除諸使。如果有比丘、比丘尼在我面前自己記說，我就這樣以『善哉』慰喻，或者這樣求，這叫做第三說道。
『再者，比丘、比丘尼止觀和合，一同運行，作這樣的正向、多住，就斷除諸使。如果比丘、比丘尼在我面前自己記說，我就這樣以『善哉』慰喻、教誡，或者這樣求，這叫做第四說道。』那時，諸比丘聽了尊者阿難所說，歡喜奉行。
〔561·依於欲而斷愛〕（0147a13）我是這樣聽說的：有一個時候，佛住在俱睒彌國的瞿師羅園，尊者阿難也住在那裡。那時，有一位婆羅門來到尊者阿難之處，互相問訊、慰勞之後，坐在一旁，問尊者阿難：『為了什麼緣故在沙門瞿曇那裡修梵行？』尊者阿難對婆羅門說：『為了斷除的緣故。』又問：『尊者要斷除什麼？』答道：『斷除愛。』又問：『尊者阿難！依於什麼而得以斷除愛？』答道：『婆羅門！依於欲而斷除愛。』又問：『尊者阿難！這豈不是沒有邊際嗎？』答道：『婆羅門！不是沒有邊際。像這樣是有邊際的，不是沒有邊際。』又問：『尊者阿難！怎樣是有邊際，不是沒有邊際？』
答道：『婆羅門！我現在問你，你隨意回答我。婆羅門！你認為怎樣？你先前有想要來精舍的欲嗎？』婆羅門答道：『是的，阿難！』『是這樣，婆羅門！來到精舍之後，那欲止息了嗎？』答道：『是的，尊者阿難！那精進、方便、籌量，而來到精舍。』又問：『到了精舍之後，那精進、方便、籌量止息了嗎？』答道：『是的，尊者阿難！』
阿難又對婆羅門說：『就是這樣，婆羅門！如來、應、等正覺所知所見，說四如意足，以一乘道淨化眾生、滅除苦惱、斷除憂悲。是哪四種？欲定斷行成就如意足，精進定、心定、思惟定斷行成就如意足。像這樣，聖弟子修欲定斷行成就如意足，依於離、依於無欲、依於出要、依於滅，向於捨，乃至斷除愛；愛斷除之後，那欲也就止息。修精進定、心定、思惟定斷行成就，依於離、依於無欲、依於出要、依於滅，向於捨，乃至愛盡；愛盡之後，思惟就止息。婆羅門！你認為怎樣？這不是邊際嗎？』婆羅門說：『尊者阿難！這是邊際，不是非邊際。』那時，婆羅門聽了尊者阿難所說，歡喜隨喜，從座位起身而去。
〔562·是名善到〕（0147b13）我是這樣聽說的：有一個時候，佛住在拘睒彌國的瞿師羅園，尊者阿難也住在那裡。那時，瞿師羅長者來到尊者阿難之處，稽首禮足，退坐在一旁，對尊者阿難說：『怎樣叫做世間的說法者？怎樣叫做世間的善向？怎樣叫做世間的善到？』尊者阿難對瞿師羅長者說：『我現在問你，你隨意回答我。長者！你認為怎樣？如果有人說法，調伏貪欲、調伏瞋恚、調伏愚癡，可以稱為世間的說法者嗎？』長者答道：『尊者阿難！如果有人說法，能調伏貪欲、瞋恚、愚癡，這就稱為世間的說法。』又問：『長者！你認為怎樣？如果世間趣向調伏貪欲、調伏瞋恚、調伏愚癡，這叫做世間的善向；如果世間已經調伏貪欲、瞋恚、愚癡，這叫做善到嗎？還是不是呢？』長者答道：『尊者阿難！如果調伏貪欲，已經斷除無餘，瞋恚、愚癡已經斷除無餘，這叫做善到。』尊者阿難答道：『長者！我試著問你，你就真實地回答我；它的義理正是如此，應當受持。』瞿師羅長者聽了尊者阿難所說，歡喜隨喜，作禮而去。
〔563·三種離熾然清淨超出道〕（0147c02）我是這樣聽說的：有一個時候，佛住在毘舍離獼猴池旁的重閣講堂，尊者阿難也住在那裡。那時，無畏離車——是尼犍的弟子，以及聰明童子離車——是阿耆毘的弟子，一同前往尊者阿難之處，互相問訊、慰勞之後，坐在一旁。那時，無畏離車對尊者阿難說：『我的老師尼犍子，以滅熾然之法、清淨超出，為諸弟子說這樣的道：『宿命所作之業，由於行苦行的緣故，全都能吐出。身業不再造作，截斷橋梁，於未來世不再有諸漏，諸業永遠盡除；業永盡的緣故，眾苦永盡；苦永盡的緣故，究竟苦邊。』尊者阿難！這義理是怎樣的？』
尊者阿難對離車說：『如來、應、等正覺所知所見，說三種離熾然、清淨超出之道，以一乘道淨化眾生、離開憂悲、超越苦惱，得真如之法。是哪三種？像這樣，聖弟子住於清淨的戒，受持波羅提木叉，威儀具足，對於種種罪過信其有報，生起怖畏之想。受持這樣具足的淨戒，宿世之業漸漸吐盡，得以於現法中離開熾然，不待時節，能得正法，通達、現見、觀察，以智慧自己覺悟。離車長者！這叫做如來、應、等正覺說所知所見、說離熾然，清淨超出，以一乘道淨化眾生、滅除苦惱、超越憂悲，得真如之法。
『再者，離車！像這樣淨戒具足，離開欲望與惡、不善法，乃至第四禪具足而住，這叫做如來、應、等正覺說離熾然，乃至得如實之法。
又有三昧正受，對於這苦聖諦如實知，對這苦集聖諦、苦滅聖諦、苦滅道跡聖諦如實知。具足這樣的智慧之心，業不再造作，宿世之業漸漸已經斷除，得現在的正法，離開種種熾然，不待時節，通達、現見，生起自覺之智。離車！這叫做如來、應、等正覺所知所見，說第三離熾然，清淨超出，以一乘道淨化眾生、離開苦惱、滅除憂悲，得如實之法。』
那時，尼犍弟子離車無畏默然而住。那時，阿耆毘弟子離車聰慧再次對離車無畏說：『怪哉！無畏！為什麼默然而住？對於如來、應、等正覺所說、所知、所見、善說之法，聽了不隨喜嗎？』離車無畏答道：『我在思惟它的義理，所以默然而住罷了。誰聽了世尊沙門瞿曇所說之法而不隨喜呢？如果有人聽了沙門瞿曇說法而不隨喜，這就是愚夫，長夜當受無義、不饒益之苦。』那時，尼犍弟子離車無畏、阿耆毘弟子聰慧，再次聽聞了佛所說之法、尊者阿難陀所說，歡喜隨喜，從座位起身而去。
〔564·依慢斷慢〕（0148a13）我是這樣聽說的：有一個時候，佛住在舍衛國祇樹給孤獨園。尊者阿難也住在那裡。那時，有一位比丘尼對尊者阿難起了染著之心，派遣使者稟告尊者阿難：『我身體遭受病苦，唯願尊者哀愍，來看望我。』尊者阿難早晨穿好衣服，拿著鉢，前往那位比丘尼之處。那位比丘尼遠遠看見尊者阿難到來，便裸露身體躺在床上。尊者阿難遠遠看見那比丘尼的身體，隨即自己攝𣫍〔收斂〕諸根，轉過身背對而立。那比丘尼見尊者阿難攝𣫍諸根，轉身背對而立，隨即自生慚愧，起來穿上衣服，敷設坐具，出來迎接尊者阿難，請他就座，稽首禮足，退住在一旁。那時，尊者阿難為她說法：『姊妹！像這身體，是由穢食所長養、憍慢所長養、愛所長養、婬欲所長養。姊妹！依於穢食的，應當斷除穢食；依於慢的，應當斷除憍慢；依於愛的，應當斷除愛欲。
姊妹！怎樣叫做依於穢食，應當斷除穢食？就是聖弟子對於食物計數思惟而食，沒有著樂之想、沒有憍慢之想、沒有摩拭之想、沒有莊嚴之想，為了維持身體的緣故、為了養活的緣故、為了治療飢渴之病的緣故、為了攝受梵行的緣故，使過去的諸受滅去，新的諸受不生，崇習長養，若力、若樂、若觸，應當這樣而住。譬如商人以酥油膏塗抹他的車，沒有染著之想、沒有憍慢之想、沒有摩拭之想、沒有莊嚴之想，是為了運載的緣故；又如患瘡的人以酥油塗瘡，沒有著樂之想、沒有憍慢之想、沒有摩拭之想、沒有莊嚴之想，是為了瘡癒的緣故。像這樣，聖弟子計數而食，沒有染著之想、沒有憍慢之想、沒有摩拭之想、沒有莊嚴之想，為了養活的緣故、為了治療飢渴的緣故、為了攝受梵行的緣故，使過去的諸受離去，新的諸受不起，若力、若樂、若無罪之觸，安隱而住。姊妹！這叫做依食斷食。
『依慢斷慢的。怎樣是依慢斷慢？就是弟子聽聞某尊者、某尊者的弟子盡除諸有漏，得無漏的心解脫、慧解脫，於現法中自知作證：『我的生已盡，梵行已立，所作已作，自知不受後有。』聽了之後，這樣想：『那些聖弟子盡除諸有漏，乃至自知不受後有。我現在為什麼不盡除諸有漏，為什麼不自知不受後有？』就在那時，便能斷除諸有漏，乃至自知不受後有。姊妹！這叫做依慢斷慢。
『姊妹！怎樣是依愛斷愛？就是聖弟子聽聞某尊者、某尊者的弟子盡除諸有漏，乃至自知不受後有。我們為什麼不盡除諸有漏，乃至自知不受後有？他在那時能斷除諸有漏，乃至自知不受後有。姊妹！這叫做依愛斷愛。姊妹！無所行的人，截斷婬欲、和合的橋梁。』
尊者阿難說這法的時候，那比丘尼遠離塵垢，得法眼淨；那比丘尼見法、得法、覺法、入法，度過狐疑，不由於他人，於正法、律之中，心得無畏。她禮尊者阿難之足，對尊者阿難說：『我現在發露悔過：愚癡不善，竟做了這樣不流類的事；今天在尊者阿難之處，自己見到過失、自己知道過失，發露懺悔，願您哀愍！』尊者阿難對比丘尼說：『你現在真實地自己見到罪、自己知道罪，愚癡不善，你自己知道做了不類之罪；你現在自己知道、自己見到而悔過，於未來世得具足戒。我現在接受你的悔過，由於哀愍的緣故，令你的善法增長，終不退滅。為什麼呢？如果有人自己見到罪、自己知道罪，能夠悔過，於未來世得具足戒，善法增長，終不退滅。』尊者阿難為那位比丘尼種種說法，開示、教導、照明、令喜之後，從座位起身而去。
〔565·說四種清淨〕（0148c11）我是這樣聽說的：有一個時候，佛在橋池的人間遊行，與尊者阿難一起，來到婆頭聚落國北邊的身恕林中。那時，婆頭聚落的諸童子聽說尊者阿難在橋池人間遊行，住在婆頭聚落國北邊的身恕林中。聽說之後，互相呼喚聚集，前往尊者阿難之處，稽首禮尊者阿難之足，退坐在一旁。那時，尊者阿難對諸童子說：『帝種！如來、應、等正覺說四種清淨：戒清淨、心清淨、見清淨、解脫清淨。
『怎樣是戒清淨？就是聖弟子住於戒，〔守〕波羅提木叉，戒增長，威儀具足，對於微細的罪能生起恐怖，受持學戒。戒身不滿的，能令它滿足；已經滿足的，隨順執持，以欲、精進、方便而超出，精勤勇猛，堪能於種種身心之法，常能攝受，這叫做戒淨斷。
『苦種！怎樣叫做心淨斷？就是聖弟子離開欲望與惡、不善法，乃至第四禪具足而住；定身未滿的令它滿，已滿的隨順執受，以欲、精進，乃至常執受，這叫做心淨斷。
『苦種！怎樣叫做見淨斷？就是聖弟子聽聞大師說法。像這樣、像這樣說法，就像這樣、像這樣進入如實的正觀。像這樣、像這樣得歡喜、得隨喜、得以隨從於佛。
『再者，聖弟子沒有聽聞大師說法，然而從其餘明智、尊重的梵行者說，聽聞尊重的梵行者像這樣、像這樣說，就像這樣、像這樣進入如實的觀察。像這樣、像這樣觀察，對於那法得歡喜、隨喜，信於正法。
『再者，聖弟子沒有聽聞大師說法，也沒有聽聞明智、尊重的梵行者說，隨著先前所聽聞、所受持的，重新誦習；隨著先前所聽聞、所受持的，像這樣、像這樣重誦之後，像這樣、像這樣得以進入那法，乃至信於正法。
『再者，聖弟子沒有聽聞大師說法，沒有聽聞明智、尊重的梵行者說，又不能將先前所受持的重新誦習，然而將先前所聽聞的法為人廣說；先前所聽聞的法像這樣、像這樣為人廣說，像這樣、像這樣得以進入於法，以正智觀察，乃至信於正法。
『再者，聖弟子沒有聽聞大師說法，又沒有聽聞明智、尊重的梵行者說，又不能將先前所受持的重新誦習，也不將先前所聽聞的法為人廣說，然而對先前所聽聞的法，獨自一人在靜處思惟觀察。像這樣、像這樣思惟觀察，像這樣、像這樣得以進入正法，乃至信於正法。像這樣從他人聽聞，於內正思惟，這叫做未生起的正見令它生起，已生起的正見令它增廣；這叫做未滿的戒身令它滿，已滿的隨順攝受，以欲、精進、方便，乃至常攝受，這叫做見淨斷。
『苦種！怎樣是解脫清淨斷？就是聖弟子貪心以無欲而解脫，恚心、癡心以無欲而解脫。像這樣的解脫，未滿的令它滿，已滿的隨順攝受，以欲、精進，乃至常攝受，這叫做解脫淨斷。』苦種！尊者阿難說這法的時候，婆頭聚落的諸童子聽了尊者阿難所說，歡喜隨喜，作禮而去。
〔566·枝青以白覆〕（0149a28）我是這樣聽說的：有一個時候，佛住在菴羅聚落的菴羅林中，與眾上座比丘在一起。那時，有一位質多羅長者來到諸上座比丘之處，稽首禮足，退坐在一旁。那時，諸上座比丘為質多羅長者種種說法，開示、教導、照明、令喜；種種說法，開示、教導、照明、令喜之後，默然而住。那時，質多羅長者稽首禮諸上座比丘之足，前往那伽達多比丘的房中，稽首禮那伽達多比丘之足，退坐在一旁。那時，那伽達多比丘問質多羅長者，正如所說的：
『枝條青色而以白色覆蓋，一根輻條運轉的車；
離開結縛、觀察而來，斷流而不再被縛。』
『長者！這偈有什麼義理？』質多羅長者說：『尊者那伽達多！這是世尊所說的偈嗎？』答道：『是的。』質多羅長者對尊者那伽達多說：『尊者！請稍默然片刻，我當思惟這義理。』稍默然思惟之後，對尊者那伽達多說：『青，是說戒；白覆，是說解脫；一輻，是身念；轉，是轉出；車，是止觀；離結，是說有三種結，就是貪、恚、癡。那些阿羅漢諸漏已盡、已滅、已知、已斷根本，如截斷多羅樹的樹頭，更不再生長，於未來世滅盡，是不起之法。
『觀察，是說見；來，是人；斷流，是愛之流於生死。那些羅漢比丘諸漏已盡、已知，斷其根本，如截斷多羅樹的樹頭，不再生長，於未來世成為不起之法。
『不縛，是說三縛：貪欲縛、瞋恚縛、愚癡縛；那些阿羅漢比丘諸漏已盡、已斷、已知，斷其根本，如截斷多羅樹的樹頭，更不再生長，於未來世成為不起之法。所以，尊者那伽達多！世尊說這偈：
『枝條青色而以白色覆蓋，一根輻條運轉的車；
離開結縛、觀察而來，斷流而不再被縛。』
『這世尊所說的偈，我已經分別解說了。』尊者那伽達多問質多羅長者說：『這義理你先前聽聞過嗎？』答道：『沒有聽聞過。』尊者那伽達多說：『長者！你得到了善利，於這甚深的佛法，以賢聖的慧眼得以進入。』那時，質多羅長者聽了尊者那伽達多所說，歡喜隨喜，作禮而去。
〔567·法一義種種味〕（0149c06）我是這樣聽說的：有一個時候，佛住在菴羅聚落的菴羅林精舍，與眾多上座比丘在一起。那時，有一位質多羅長者來到諸上座比丘之處，稽首禮足，退坐在一旁。那時，諸上座比丘為質多羅長者種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，默然而住。那時，質多羅長者來到尊者那伽達多比丘之處，稽首禮足，退坐在一旁。尊者那伽達多告訴質多羅長者：『有無量心三昧、無相心三昧、無所有心三昧、空心三昧。怎樣呢？長者！這些法是因為種種義而有種種名？還是一義而有種種名？』質多羅長者問尊者那伽達多：『這些三昧是世尊所說的？還是尊者依自意所說的？』尊者那伽達多答道：『這是世尊所說的。』質多羅長者對尊者那伽達多說：『請聽我稍稍思惟這義理，然後當回答。』稍稍思惟之後，對尊者那伽達多說：『有的法是種種義、種種句、種種味，有的法是一義而種種味。』
那伽達多又問長者：『怎樣是有的法種種義、種種句、種種味？』長者答道：『無量三昧，是說聖弟子心與慈俱，無怨、無憎、無恚，寬弘重心，無量修習，普遍攀緣，充滿一方。像這樣，二方、三方、四方、上下，一切世間，心與慈俱，無怨、無憎、無恚，寬弘重心，無量修習，充滿諸方，普遍攀緣一切世間而住，這叫做無量三昧。
怎樣是無相三昧？就是聖弟子對於一切相都不憶念，以身作證無相心三昧，這叫做無相心三昧。
怎樣是無所有心三昧？就是聖弟子越過一切無量識入處，無所有，以無所有之心而住，這叫做無所有心三昧。
怎樣是空三昧？就是聖弟子〔觀〕世間是空，對世間是空如實觀察，常住不變易者，非我、非我所，這叫做空心三昧。這叫做法的種種義、種種句、種種味。』
那伽達多又問長者：『怎樣是法一義而種種味？』答道：『尊者！是說貪是有量的，若無諍，則是第一無量；是說貪是有相，恚、癡是有相，無諍是無相。貪是所有，恚、癡是所有，無諍是無所有。再者，無諍是空，於貪空，於恚、癡空，常住不變易空，非我、非我所。這叫做法一義而種種味。』尊者那伽達多問道：『怎樣呢？長者！這義理你先前聽聞過嗎？』答道：『尊者！沒有聽聞過。』又告訴長者：『你得到了大利，於甚深的佛法，現前以賢聖的慧眼得以進入。』質多羅長者聽了尊者那伽達多所說，歡喜隨喜，作禮而去。
〔568·壽暖及與識〕（0150a17）我是這樣聽說的：有一個時候，佛住在菴羅聚落的菴羅林中，與諸上座比丘在一起。那時，有一位質多羅長者來到諸上座比丘之處，禮諸上座之後，來到尊者伽摩比丘之處，稽首禮足，退坐在一旁，對尊者伽摩比丘說：『所說的行，怎樣叫做行？』伽摩比丘說：『行，是說三行——身行、口行、意行。』
又問：『怎樣是身行？怎樣是口行？怎樣是意行？』答道：『長者！出息、入息叫做身行。有覺、有觀叫做口行。想、思叫做意行。』
又問：『為什麼出息、入息叫做身行？有覺、有觀叫做口行？想、思叫做意行？』答道：『長者！出息、入息是身之法，依於身、屬於身、依身而轉，所以出息、入息叫做身行。由於有覺、有觀，所以有口語，所以有覺、有觀是口行。想、思是意行，依於心、屬於心、依心而轉，所以想、思是意行。』
又問〔長者自述其義〕：『尊者！覺、觀之後，發出口語，所以覺、觀叫做口行。想、思是心數法，依於心、屬於心，隨心想而轉，所以想、思叫做意行。』
又問：『尊者！有幾種法？
『若人捨棄身體的時候，那身體的屍骸臥在地上；
被棄置在丘塜之間，無心如同木石。』
答道：『長者！
『壽、暖以及識，捨身的時候一同捨去；
那身體棄置在塜間，無心如同木石。』
又問：『尊者！死亡與入滅盡正受，有差別嗎？』答道：『捨棄壽與暖，諸根全都敗壞，身與命分離，這叫做死。滅盡定，是身、口、意行滅，不捨壽命，不離於暖，諸根不壞，身與命相連屬。這就是命終與入滅正受差別之相。』
又問：『尊者！怎樣入滅正受？』答道：『長者！入滅正受，不說：『我入滅正受，我當入滅正受。』然而先作這樣漸漸止息的方便，依照先前的方便，趣向入於正受。』
又問：『尊者！入滅正受時，先滅什麼法？是身行、是口行、還是意行？』答道：『長者！入滅正受的人，先滅口行，其次身行，其次意行。』
又問：『尊者！怎樣是出滅正受？』答道：『長者！出滅正受的人也不起念說：『我現在出正受，我當出正受。』然而先前已作方便之心，依其先前之心而起。』
又問：『尊者！從滅正受起的人，什麼法先起，是身行、是口行、還是意行？』答道：『長者！從滅正受起的人，意行先起，其次身行，後口行。』
又問：『尊者！入滅正受的人，怎樣順趣、流注、浚輸？』答道：『長者！入滅正受的人，順趣於離、流注於離、浚輸於離，順趣於出、流注於出、浚輸於出，順趣涅槃、流注涅槃、浚輸涅槃。』
又問：『尊者！住於滅正受時，觸幾種觸？』答道：『長者！觸不動、觸無相、觸無所有。』
又問：『尊者！入滅正受時，作幾種法？』答道：『長者！這應當先問，為什麼現在才問？然而當為你說。比丘入滅正受的人，作二種法——止與觀。』那時，質多羅長者聽了尊者迦摩所說，歡喜隨喜，作禮而去。
〔569·是名種種界〕（0150c08）我是這樣聽說的：有一個時候，佛住在菴羅聚落的菴羅林中，與眾多上座比丘在一起。那時，質多羅長者來到諸上座比丘之處，稽首禮足，坐在一旁。諸上座比丘為質多羅長者種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，默然而住。那時，質多羅長者從座位起身，偏袒右肩，右膝著地，合十指掌，邀請諸上座說：『唯願諸尊接受我微薄的飯食。』那時，諸上座默然接受邀請。那時，那位長者知道諸上座默然接受邀請之後，禮足而去。回到自己家中，準備種種飲食，敷設床座，早晨派遣使者稟告：『時候到了。』那時，諸上座穿好衣服，拿著鉢，來到長者家中，就座而坐；長者稽首禮諸上座之足，坐在一旁，對諸上座說：『所說的種種界，怎樣是種種界？』那時，諸上座默然而住。像這樣第二次、第三次。
那時，尊者梨犀達多在大眾中坐於下座，對諸上座比丘說：『諸尊！我想回答那位長者所問。』諸上座答道：『可以。』長者質多羅隨即問道：『尊者！所說的種種界，什麼是種種界？』梨犀達多答道：『長者！眼界異、色界異、眼識界異；耳界異、聲界異、耳識界異；鼻界異、香界異、鼻識界異；舌界異、味界異、舌識界異；身界異、觸界異、身識界異；意界異、法界異、意識界異。像這樣，長者！這叫做種種界。』
那時，質多羅長者擺下種種清淨美好的飲食供養。眾僧食畢，澡嗽、洗鉢完畢，質多羅長者敷設一個低矮的座位，在上座面前坐著聽法。那時，上座為長者種種說法，開示、教導、照明、令喜之後，從座位起身而去。那時，諸上座在路上對梨犀達多說：『善哉！善哉！梨犀達多比丘！你真是辯才敏捷，知道事理而說；如果在其他時候，你也應常常這樣應答。』那時，諸上座聽了梨犀達多所說，歡喜奉行。
〔570·皆以身見為本〕（0151a09）我是這樣聽說的：有一個時候，佛住在菴羅聚落的菴羅林中，與眾多上座比丘在一起。那時，質多羅長者來到諸上座之處，稽首禮足，退坐在一旁，對諸上座說：『世間所有的種種見，或說有我，或說眾生，或說壽命，或說世間吉凶。怎樣呢？尊者！這些不同的見，以什麼為本、以什麼為集、以什麼為生、以什麼為轉？』那時，諸上座默然不答。像這樣問了三次，也三次默然。那時，有一位下座比丘名叫梨犀達多，對諸上座說：『我想回答那位長者所問。』諸上座說：『善能回答的，就回答。』那時，長者隨即問梨犀達多：『尊者！凡是世間所有的見，以什麼為本、以什麼為集、以什麼為生、以什麼為轉？』尊者梨犀達多答道：『長者！凡是世間所有的見，或說有我，或說眾生，或說壽命，或說世間吉凶，這些種種見，一切都以身見為本，以身見為集、以身見為生、以身見為轉。』
又問：『尊者！怎樣是身見？』答道：『長者！愚癡無聞的凡夫，見色是我、色異於我、色中有我、我中有色；見受、想、行、識是我、識異於我、我中有識、識中有我。長者！這叫做身見。』
又問：『尊者！怎樣得以沒有這身見？』答道：『長者！就是多聞的聖弟子不見色是我，不見色異於我，不見我中有色、色中有我；不見受、想、行、識是我，不見識異於我，不見我中有識、識中有我，這叫做得以沒有身見。』
又問：『尊者！您的父親名叫什麼？生在什麼地方？』答道：『長者！我生在後方的長者之家。』質多羅長者對尊者梨犀達多說：『我和尊者兩人的父親，本來是善知識。』梨犀達多答道：『是的，長者！』質多羅長者對梨犀達多說：『尊者如果能住在這菴羅林中，我終身供養衣服、飲食、隨病湯藥。尊者梨犀達多默然接受。』那時，尊者梨犀達多接受了質多羅長者的邀請，由於供養障礙的緣故，很久沒有到世尊之處。那時，諸上座比丘為質多羅長者種種說法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，質多羅長者歡喜隨喜，作禮而去。
〔571·皆以不放逸為本〕（0151b12）我是這樣聽說的：有一個時候，佛住在菴羅聚落的菴羅林中，與眾多上座比丘在一起。那時，有一位質多羅長者來到諸上座之處，稽首禮足，退坐在一旁，對諸上座比丘說：『唯願諸尊在牛牧之中接受我的請食。』那時，諸上座默然接受邀請。質多羅長者知道諸上座默然接受邀請之後，隨即自己回家，連夜準備種種飲食，早晨敷設座位，派遣使者稟告諸上座：『時候到了。』諸上座穿好衣服，拿著鉢，來到牛牧之中質多羅長者的家，就座而坐。那時，質多羅長者親手供養種種飲食。食畢，洗鉢、澡漱完畢，質多羅長者敷設一個低矮的座位，在上座面前坐著聽法。那時，諸上座為長者說種種法，開示、教導、照明、令喜；開示、教導、照明、令喜之後，從座位起身而去，質多羅長者也隨在後面而去。諸上座吃了種種酥、酪、蜜，十分飽滿，在春後之月炎熱的時候，走在路上悶熱已極。
那時，有一位下座比丘名叫摩訶迦，對諸上座說：『今天非常炎熱，我想興起雲雨與微風，可以嗎？』諸上座答道：『你能這樣，很好。』那時，摩訶迦隨即入三昧，如其正受。應時雲起，細雨微微落下，涼風徐徐從四方吹來，到了精舍門前，尊者摩訶迦對諸上座說：『所作的可以停止了嗎？』答道：『可以停止。』那時，尊者摩訶迦隨即停止神通，回到自己的房中。那時，質多羅長者這樣想：『最下座的比丘尚且能有這樣大的神通力，何況中座以及上座。』隨即禮諸上座比丘之足，跟隨摩訶迦比丘到他所住的房中，禮尊者摩訶迦之足，退坐在一旁，說：『尊者！我想見尊者的過人法神足現化。』尊者摩訶迦說：『長者！莫見而生恐怖。』像這樣請了三次，也三次不允許。長者仍然再次請求，願見尊者的神通變化。
尊者摩訶迦對長者說：『你暫且出到外面，取乾草和木頭積聚起來之後，用一張㲲〔細布〕覆蓋在上面。』質多羅長者隨即依他的教示，出到外面，聚集薪柴堆成一𧂐〔堆〕，回來稟告尊者摩訶迦：『薪𧂐已經堆成，用㲲覆蓋在上面了。』那時，尊者摩訶迦隨即入火光三昧，從門戶的鉤孔中放出火焰之光，把堆積的薪柴全部燒盡，唯有白㲲不燃燒。他對長者說：『你現在見到了嗎？』答道：『已經見到。尊者！實在奇特。』
尊者摩訶迦對長者說：『應當知道，這些都以不放逸為本，以不放逸為集、以不放逸為生、以不放逸為轉；由於不放逸的緣故，得阿耨多羅三藐三菩提。所以，長者！這以及其餘的功德，一切都以不放逸為本，以不放逸為集、以不放逸為生、以不放逸為轉；由於不放逸的緣故，得阿耨多羅三藐三菩提，以及其餘的道品之法。』質多羅長者對尊者摩訶迦說：『願您常住在這林中，我當終身〔供給〕衣、被、飲食、隨病湯藥。』尊者摩訶迦有遊行的因緣，所以不接受他的邀請。質多羅長者聽了說法之後，歡喜隨喜，隨即從座位起身，作禮而去。
尊者摩訶迦不想讓供養之利成為障礙的罪過，隨即從座位起身而去，就不再回來。
〔572·欲貪是其繫也〕（0151c29）我是這樣聽說的：有一個時候，佛住在菴羅林中，與眾多上座比丘在一起。那時，眾多上座比丘聚集在食堂，作這樣的論議：『諸尊！你們認為怎樣？是說眼繫縛色嗎？色繫縛眼嗎？像這樣，耳與聲、鼻與香、舌與味、身與觸、意與法，是意繫縛法嗎？法繫縛意嗎？』那時，質多羅長者因有所經營之事而行，便路過精舍，見諸上座比丘聚集在食堂，隨即上前禮諸上座之足，禮足之後，問道：『尊者們聚集在食堂，論說什麼法？』諸上座答道：『長者！我們今天聚集在這食堂，作這樣的論議：『是眼繫縛色嗎？色繫縛眼嗎？像這樣，耳與聲、鼻與香、舌與味、身與觸、意與法，是意繫縛法嗎？是法繫縛意嗎？』』長者問道：『諸位尊者對這義理怎樣記說？』諸上座說：『依長者之意，怎樣呢？』
長者回答諸上座說：『依我之意，是說並不是眼繫縛色，也不是色繫縛眼，乃至不是意繫縛法，也不是法繫縛意；然而在其中間有欲貪的，就隨那〔欲貪〕而繫縛。譬如兩頭牛，一黑一白，以軛鞅駕在一起。有人問說：『是黑牛繫縛白牛？還是白牛繫縛黑牛？』這是等問〔恰當之問〕嗎？』諸上座答道：『長者！不是等問。為什麼呢？不是黑牛繫縛白牛，也不是白牛繫縛黑牛，然而那軛鞅才是它們的繫縛。』長者說：『就是這樣，尊者！不是眼繫縛色，不是色繫縛眼，乃至不是意繫縛法，不是法繫縛意；然而在其中間，欲貪才是它們的繫縛。』那時，質多羅長者聽了諸上座所說，歡喜隨喜，作禮而去。
〔573·不復經由胞胎而受生〕（0152a23）我是這樣聽說的：有一個時候，佛住在菴羅林中。那時，有一位阿耆毘外道，是質多羅長者先前的親厚之人，來到質多羅長者之處，互相問訊、慰勞之後，站在一旁。質多羅長者問阿耆毘外道：『你出家多久了？』答道：『長者！我出家以來二十多年了。』質多羅長者問道：『你出家以來超過二十年，可曾得到過人之法、究竟知見、安樂而住嗎？』答道：『長者！雖然出家超過二十年，沒有得到過人之法、究竟知見、安樂而住，只有裸形、拔髮、乞食，在人間遊行，臥在土中。』質多羅長者說：『這不是名稱之法、律，這是惡知，不是出要之道，不叫做等覺，不是讚歎之處，不可依止。徒然名為出家超過二十年，裸形、拔髮、乞食，在人間遊行，臥在灰土之中。』
阿耆毘問質多羅長者：『你為沙門瞿曇作弟子，到現在多久了？』質多羅長者答道：『我做世尊的弟子超過二十年了。』又問質多羅長者：『你做沙門瞿曇的弟子超過二十年，又可曾得到過人之法、殊勝、究竟知見嗎？』質多羅長者答道：『你現在應當知道，質多羅長者必定不再經由胞胎而受生，不再增添丘塜，不再生起血氣；如世尊所說的五下分結，不見有一結而未斷的；如果有一結未斷，就當還生到這世間。』
這樣說的時候，阿耆毘迦悲歎流淚，用衣擦臉，對質多羅長者說：『我現在應當作何打算？』質多羅長者答道：『你如果能在正法、律中出家，我當供給你衣鉢與資養身體的用具。』阿耆毘迦稍稍思惟之後，對質多羅長者說：『我現在隨喜，請指示我所當作的。』那時，質多羅長者帶著那位阿耆毘迦前往諸上座之處，禮諸上座之足，坐在一旁，對諸上座比丘說：『尊者！這位阿耆毘迦是我先前的親厚之人，現在求出家作比丘，願諸上座度他出家，我當供給衣鉢與種種資具。』諸上座隨即讓他出家，剃除鬚髮，穿上袈裟衣。出家之後，思惟：『善男子之所以剃除鬚髮，穿上袈裟衣，出家增進學道，清淨修習梵行……。』得阿羅漢。
〔574·何用信世尊為〕（0152b28）我是這樣聽說的：有一個時候，佛住在菴羅聚落的菴羅林中，與諸上座比丘在一起。那時，有尼犍若提子帶著五百眷屬來到菴羅林中，想引誘質多羅長者成為他的弟子。質多羅長者聽說尼犍若提子帶著五百眷屬來到菴羅林中，想引誘我成為弟子，聽說之後，隨即前往他的住處，互相問訊完畢，各自坐在一旁。那時，尼犍若提子對質多羅長者說：『你相信沙門瞿曇得無覺無觀三昧嗎？』質多羅長者答道：『我不是因為相信的緣故而來的。』阿耆毘說：『長者！你不諂、不幻、質直，是從質直所生。長者！如果能止息有覺有觀，也就能以繩子繫縛風；如果能止息有覺有觀，也就可以用一把土截斷恒水之流。我於行、住、坐、臥之中，智見常生。』
質多羅長者問尼犍若提子：『是信在前呢？還是智在前呢？信與智，哪一個在先？哪一個殊勝？』尼犍若提子答道：『信應當在前，然後才有智；信與智相比，智則殊勝。』質多羅長者對尼犍若提子說：『我已經求得止息有覺有觀，內淨一心，無覺無觀，三昧生喜樂，第二禪具足而住。我白天也住在這三昧中，夜裡也住在這三昧中，整夜常住在這三昧中；有這樣的智，何必要信世尊呢？』尼犍若提子說：『你諂曲、幻偽、不直，是從不直所生。』
質多羅長者說：『你先前說我不諂曲、不幻、質直，是從質直所生，現在為什麼說我諂曲、幻偽、不直，是從不直所生呢？如果你前面所說是真實的，後面所說就是虛妄的；後面所說是真實的，前面所說就是虛妄的。你先前說：『我於行、住、坐、臥之中，知見常生。』你對於前後所說這樣的小事都不知道，怎麼能知道過人之法？若知、若見、安樂而住之事？』長者又問尼犍若提子：『有一問、一說、一記論，乃至十問、十說、十記論，你有這些嗎？如果沒有一問、一說、一記論，乃至十問、十說、十記論，怎麼能引誘我，而來到這菴羅林中想要誘騙我？』於是尼犍若提子屏息閉氣，搖著頭，反手拱著而出去，不再回頭顧看。
〔575·我知法故來〕（0153a03）我是這樣聽說的：有一個時候，佛住在菴羅聚落的菴羅林中，與眾多上座比丘在一起。那時，質多羅長者遭受病苦，諸親屬圍繞，有眾多諸天來到長者之處，對質多羅長者說：『長者！你應當發願得作轉輪王。』質多羅長者對諸天說：『即使作了轉輪王，那也是無常、苦、空、無我。』那時，長者的親屬對長者說：『你應當繫念。你應當繫念。』質多羅長者對親屬說：『為什麼你們教我繫念、繫念？』那些親屬說：『你這樣說：『無常、苦、空、無我。』所以教你繫念、繫念。』長者對諸親屬說：『有諸天人來到我這裡，對我說：『你應當發願得作轉輪聖王，隨願得果。』我就回答說：『那轉輪王也是無常、苦、空、非我。』』
那些親屬對質多羅長者說：『轉輪王有什麼，而那些諸天教你願求？』長者答道：『轉輪王以正法治理教化，所以諸天見到這樣的福利，因而來教我為此發願求取。』諸親屬說：『你現在用心，當是怎樣的呢？』長者答道：『諸親屬！我現在所作之心，唯是不再見胞胎受生，不增添丘塜，不受血氣；如世尊所說，五下分結我不見有，我不自見有一結未斷；如果有結未斷，就會還生到這世間。』於是長者隨即從床上起身，結加趺坐，正念在前，而說偈言：
『服用飲食，積集其所積，廣泛度過種種艱難；
布施給上進的福田，種下這五種之力。
以這義理所欲求，俗人身處在家中；
我全都得到這利益，已免於種種艱難。
世間所聞所習的，遠離種種艱難之事；
生樂而知稍有艱難，隨順等正覺。
供養持戒的人，善修種種梵行；
漏盡的阿羅漢，以及聲聞、牟尼。
像這樣超越之見，在上方種種勝處；
常行士夫之施，終必獲得大果。
習行眾多布施，施與種種良福田；
於這世間命終，化生到天上。
五欲具足圓滿，無量心中悅樂；
獲得這美妙的果報，因為沒有慳悋的緣故。
在所處之處受生，未曾不歡喜。』
質多羅長者說這偈之後，隨即命終，生到不煩熱天。那時，質多羅天子這樣想：『我不應停留在這裡，應當前往閻浮提，禮拜諸上座比丘。』如力士屈伸手臂的頃刻，以天神之力來到菴羅林中，放出身上的天光，遍照菴羅林。那時，有一位比丘夜裡起來，出了房，在露地經行，見到殊勝的光明普照樹林，隨即說偈言：
『是誰美妙的天色，住在虛空之中；
譬如純金之山，閻浮檀的清淨光明？』
質多羅天子說偈回答：
『我是天人之王，瞿曇名稱之子；
是菴羅林中的，質多羅長者；
以清淨的戒具足，繫念而自寂靜；
解脫身具足，智慧身也是如此；
我因知法的緣故而來，仁者應當知道；
當於彼處涅槃，此法之法就是這樣。』
質多羅天子說這偈之後，隨即隱沒不現。
Fascicle 21 of the Saṃyukta Āgama, translated in the Song by Guṇabhadra, belongs to the Connected Discourses Spoken by the Disciples, and this fascicle is the fourth fascicle of the Connected Discourses Spoken by the Disciples. The fascicle holds seventeen discourses, from the five hundred and fifty-ninth discourse to the five hundred and seventy-fifth, all of them spoken by the Buddha’s disciples, and they fall into two groups. The first seven discourses (559 to 565) are spoken by the venerable Ānanda: he answers the bhikṣu Jiamo that one with perception does not perceive even dharmas that are present, how much more one without perception, and that the samādhi of the mind without perception is the fruit of knowledge, the merit of knowledge; he tells the bhikṣus that for those who declare of themselves there are four paths by which to inquire; he answers a brāhmaṇa that relying on desire, craving is cut off, and with the four bases of spiritual power says that when craving is exhausted desire comes to rest, and that this has a limit; he questions the householder Ghoṣila in return, and lets him answer for himself on the one who teaches the Dharma in the world, the one rightly directed, and the one rightly arrived; he answers Fearless the Licchavi, teaching the three kinds of leaving the burning, the pure path of transcendence; for a bhikṣuṇī who had given rise to a mind defiled by attachment he teaches that this body is nourished by four kinds of things, that relying on food one cuts off food, relying on conceit one cuts off conceit, relying on craving one cuts off craving, and the bhikṣuṇī attains the pure Dharma-eye and confesses her fault; for the youths of Potou village he teaches the four kinds of purity, of precepts, of mind, of seeing, and of liberation. The last ten discourses (566 to 575) all center on the lay disciple, the householder Zhiduoluo: the householder explains a verse of the World-Honored One for Naqiedaduo; he answers that the four samādhis of the mind have various meanings and have one meaning; he asks the bhikṣu Qiemo about the three activities and the attainment of cessation; the elders are silent, and the junior Lixidaduo answers on the various elements, and answers too that all the views of the world have the view of the body as their root; the junior Mohejia displays supernormal power and says that all have heedfulness as their root; the householder answers the elders that the bond between the eye and forms lies in desire and craving; the householder, by what he himself has realized, converts the Ājīvika outsider, who goes forth and attains arhatship; the householder refutes Nirgrantha Jñātiputra with the teaching on faith and knowledge; in the last discourse the householder, in sickness, does not wish to become a wheel-turning king, speaks a verse and dies, is born in the Heaven of the Unburning, and, become a god, returns to the Mango Grove and speaks a verse.
〔0 · Title〕（0146b21）The title of the sūtra is “Saṃyukta Āgama,” and this is “Fascicle 21.” The translator’s attribution reads “translated by Guṇabhadra, Tripiṭaka master from India, in the Song”—translated by Guṇabhadra, the Tripiṭaka master who came from India in the time of the Song. This fascicle belongs to the Connected Discourses Spoken by the Disciples and is the fourth fascicle of the Connected Discourses Spoken by the Disciples; the Connected Discourses Spoken by the Disciples begin at Fascicle 18, and their division name follows the recitation title marked at the head of Fascicle 18, “the Recitation Spoken by the Disciples, Part Four.” The fascicle holds seventeen discourses, from the five hundred and fifty-ninth to the five hundred and seventy-fifth; it has seven verses, two of the same wording in the five hundred and sixty-sixth discourse, two in the five hundred and sixty-eighth, one a question and one an answer, and three in the five hundred and seventy-fifth; this fascicle has no abbreviated discourse. After the five hundred and seventy-fifth discourse it closes with “Saṃyukta Āgama, Fascicle 21.”
〔559 · One with Perception Also Does Not Perceive〕（0146b24）Thus have I heard. At one time the Buddha was staying in the land of Pāṭaliputra, and the venerable Ānanda and the venerable Jiamo were also at Pāṭaliputra, in the Cock Grove Monastery. At that time the venerable Jiamo came to where the venerable Ānanda was; having greeted each other and exchanged courtesies, he sat to one side and said to the venerable Ānanda: “Wonderful, venerable Ānanda! There is the eye and there are forms, there is the ear and there are sounds, there is the nose and there are odors, there is the tongue and there are tastes, there is the body and there are tangibles, there is the mind and there are mental objects; and yet there is a bhikṣu who, though these dharmas are present, is able not to perceive them. How is this? Venerable Ānanda! Does that bhikṣu not perceive them while having perception, or does he not perceive them because he is without perception?” The venerable Ānanda said to the bhikṣu Jiamo: “One with perception also does not perceive, how much more one without perception.” Jiamo again asked the venerable Ānanda: “How is it that one has perception and yet, though [dharmas] are present, does not perceive them?” The venerable Ānanda said to the bhikṣu Jiamo: “If a bhikṣu, secluded from desire, secluded from evil and unwholesome things, with initial and sustained thought, with the joy and happiness born of seclusion, dwells having attained the first dhyāna—in this way a bhikṣu with perception does not perceive though the dharmas are present. In this way the second, third, and fourth dhyānas, the sphere of space, the sphere of consciousness, and the sphere of nothingness, he dwells having attained them. In this way a bhikṣu with perception does not perceive though the dharmas are present. How is it that one is without perception and, though the dharmas are present, does not perceive them? In this way a bhikṣu, not attending to any perception, dwells having realized with the body the samādhi of the mind without perception; this is called a bhikṣu without perception who does not perceive though the dharmas are present.” The venerable bhikṣu Jiamo again asked the venerable Ānanda: “If a bhikṣu attains the samādhi of the mind without perception, neither surging nor sinking, liberated and then abiding, abiding and then liberated, what fruit, what merit does the World-Honored One say this is?” The venerable Ānanda said to the bhikṣu Jiamo: “If a bhikṣu attains the samādhi of the mind without perception, neither surging nor sinking, liberated and then abiding, abiding and then liberated, the World-Honored One says it is the fruit of knowledge, the merit of knowledge.” Then the two venerables, having discussed together, rejoiced and rejoiced in accord, and each rose from his seat and left.
〔560 · Calm and Insight Joined and Proceeding Together〕（0146c20）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Ānanda was also staying there. At that time the venerable Ānanda addressed the bhikṣus: “If a bhikṣu or bhikṣuṇī declares of themselves before me, I shall comfort and greet them with ‘well done,’ or inquire by the four paths. What are the four paths? If a bhikṣu or bhikṣuṇī, sitting, thus settles the mind, settles it well, settles it in place, tames the mind, makes calm and insight one mind, with even reception, discriminating and measuring the dharmas, and having cultivated it and much cultivated it, is able to cut off the fetters—if a bhikṣu or bhikṣuṇī declares of themselves before me, I thus comfort them with ‘well done,’ or inquire thus; this is called teaching the first path.
“Again, a bhikṣu or bhikṣuṇī sits upright and reflects, selecting among the dharmas, considering: settling the mind, settling it well, settling it in place, taming, making calm and insight one mind, with even reception. Rightly directed thus and dwelling much in it, they are able to leave the fetters. If a bhikṣu or bhikṣuṇī declares of themselves before me, I shall thus comfort them with ‘well done,’ or inquire thus; this is called teaching the second path.
“Again, a bhikṣu or bhikṣuṇī, held by restlessness and agitation, sits with a tamed mind, sits upright, settling the mind, settling it well, settling it in place, taming, making calm and insight one mind, with even reception, transforming. Having been rightly directed thus and dwelt much in it, they cut off the fetters. If a bhikṣu or bhikṣuṇī declares of themselves before me, I thus comfort them with ‘well done,’ or inquire thus; this is called teaching the third path.
“Again, a bhikṣu or bhikṣuṇī joins calm and insight, proceeding together, and rightly directed thus and dwelling much in it, they cut off the fetters. If a bhikṣu or bhikṣuṇī declares of themselves before me, I thus comfort them with ‘well done’ and admonish them, or inquire thus; this is called teaching the fourth path.” Then the bhikṣus, having heard what the venerable Ānanda said, rejoiced and practiced accordingly.
〔561 · Relying on Desire to Cut Off Craving〕（0147a13）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park, and the venerable Ānanda was also staying there. At that time a certain brāhmaṇa came to where the venerable Ānanda was; having greeted each other and exchanged courtesies, he sat to one side and asked the venerable Ānanda: “For what reason do you cultivate the holy life under the ascetic Gautama?” The venerable Ānanda said to the brāhmaṇa: “For the sake of cutting off.” He asked again: “What does the venerable one cut off?” He answered: “I cut off craving.” He asked again: “Venerable Ānanda! Relying on what is craving cut off?” He answered: “Brāhmaṇa! Relying on desire, craving is cut off.” He asked again: “Venerable Ānanda! Is this not without limit?” He answered: “Brāhmaṇa! It is not without limit. Thus it has a limit; it is not without limit.” He asked again: “Venerable Ānanda! How does it have a limit and is not without limit?”
He answered: “Brāhmaṇa! Now I shall question you; answer me as you wish. Brāhmaṇa! What do you think? Did you earlier have the desire to come to the monastery?” The brāhmaṇa answered: “Yes, Ānanda!” “So it is, brāhmaṇa! Having arrived at the monastery, has that desire come to rest?” He answered: “Yes, venerable Ānanda! That energy, means, and deliberation brought me to the monastery.” He asked again: “Having arrived at the monastery, have that energy, means, and deliberation come to rest?” He answered: “Yes, venerable Ānanda!”
Ānanda again said to the brāhmaṇa: “Just so, brāhmaṇa! What the Tathāgata, the Worthy One, the Perfectly Awakened One knows and sees, he teaches as the four bases of spiritual power, by the one-vehicle path purifying beings, ending suffering and distress, cutting off sorrow and grief. What are the four? The basis of spiritual power accomplished by concentration of desire, with the exertion of abandoning, and the bases of spiritual power accomplished by concentration of energy, of mind, and of reflection, with the exertion of abandoning. In this way the noble disciple cultivates the basis of spiritual power accomplished by concentration of desire, with the exertion of abandoning, relying on seclusion, relying on dispassion, relying on escape, relying on cessation, tending toward relinquishment, up to cutting off craving; when craving is cut off, that desire too comes to rest. He cultivates those accomplished by concentration of energy, of mind, and of reflection, with the exertion of abandoning, relying on seclusion, relying on dispassion, relying on escape, relying on cessation, tending toward relinquishment, up to the exhaustion of craving; when craving is exhausted, reflection comes to rest. Brāhmaṇa! What do you think? Is this not the limit?” The brāhmaṇa said: “Venerable Ānanda! This is the limit; it is not a non-limit.” Then the brāhmaṇa, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, rose from his seat, and left.
〔562 · This Is Called Rightly Arrived〕（0147b13）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park, and the venerable Ānanda was also staying there. At that time the householder Ghoṣila came to where the venerable Ānanda was, bowed his head at his feet, withdrew, and sat to one side, and said to the venerable Ānanda: “Who is called one who teaches the Dharma in the world? Who is called rightly directed in the world? Who is called rightly arrived in the world?” The venerable Ānanda said to the householder Ghoṣila: “Now I shall question you; answer me as you wish. Householder! What do you think? If someone teaches the Dharma to tame greed, to tame hatred, to tame delusion, can he be called one who teaches the Dharma in the world?” The householder answered: “Venerable Ānanda! If someone teaches the Dharma that can tame greed, hatred, and delusion, this is called teaching the Dharma in the world.” He asked again: “Householder! What do you think? If someone in the world is headed toward taming greed, taming hatred, taming delusion, this is called rightly directed in the world; if someone in the world has already tamed greed, hatred, and delusion, is this called rightly arrived, or not?” The householder answered: “Venerable Ānanda! If greed has been tamed and already cut off without remainder, and hatred and delusion already cut off without remainder, this is called rightly arrived.” The venerable Ānanda answered: “Householder! I questioned you as a test, and you have answered me truly; its meaning is just so, and you should uphold it.” The householder Ghoṣila, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, paid homage, and left.
〔563 · The Three Kinds of Leaving the Burning, the Pure Path of Transcendence〕（0147c02）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the Two-Storied Lecture Hall beside the Monkey Pond, and the venerable Ānanda was also staying there. At that time Fearless the Licchavi—a disciple of the Nirgrantha—and the youth Conghui the Licchavi—a disciple of the Ājīvika—went together to where the venerable Ānanda was; having greeted each other and exchanged courtesies, they sat to one side. Then Fearless the Licchavi said to the venerable Ānanda: “My teacher the Nirgrantha, by the Dharma of quenching the burning, pure and transcending, teaches his disciples such a path: ‘The actions done in former lives, by practicing austerities, can all be thrown off. Bodily action is no longer made; the bridge is cut off, in the future there are no more outflows, and actions are forever exhausted; because actions are forever exhausted, the many sufferings are forever exhausted; because suffering is forever exhausted, there is the final ending of suffering.’ Venerable Ānanda! How is this meaning?”
The venerable Ānanda said to the Licchavi: “What the Tathāgata, the Worthy One, the Perfectly Awakened One knows and sees, he teaches as the three kinds of leaving the burning, the pure path of transcendence, by the one-vehicle path purifying beings, leaving sorrow and grief, transcending suffering and distress, and attaining the Dharma of suchness. What are the three? In this way the noble disciple dwells in pure precepts, upholds the prātimokṣa, is complete in deportment, and, believing that every kind of fault has its result, gives rise to the thought of fear. Upholding pure precepts thus complete, the actions of former lives are gradually thrown off, and he attains, in this very life, leaving the burning, not dependent on time, able to attain the true Dharma, penetrating, directly seeing, observing, awakening by himself through wisdom. Licchavi householder! This is called the Tathāgata, the Worthy One, the Perfectly Awakened One teaching what he knows and sees, teaching the leaving of the burning, pure and transcending, by the one-vehicle path purifying beings, ending suffering and distress, transcending sorrow and grief, and attaining the Dharma of suchness.
“Again, Licchavi! Complete in pure precepts thus, secluded from desire, secluded from evil and unwholesome things, up to dwelling having attained the fourth dhyāna—this is called the Tathāgata, the Worthy One, the Perfectly Awakened One teaching the leaving of the burning, up to attaining the Dharma as it really is.
Again, there is the attainment of samādhi, knowing this noble truth of suffering as it really is, knowing this noble truth of the arising of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering as it really is. Complete in such a mind of wisdom, no further action is made, the actions of former lives are gradually already cut off, he attains the true Dharma in this very life, leaves the various burnings, not dependent on time, penetrating, directly seeing, giving rise to self-awakened knowledge. Licchavi! This is called the Tathāgata, the Worthy One, the Perfectly Awakened One, of what he knows and sees, teaching the third leaving of the burning, pure and transcending, by the one-vehicle path purifying beings, leaving suffering and distress, ending sorrow and grief, and attaining the Dharma as it really is.”
Then the Licchavi Fearless, the disciple of the Nirgrantha, remained silent. Then the Licchavi Conghui, the disciple of the Ājīvika, said again to the Licchavi Fearless: “Strange, Fearless! Why do you remain silent? On hearing the Dharma spoken, known, seen, and well taught by the Tathāgata, the Worthy One, the Perfectly Awakened One, do you not rejoice in it?” The Licchavi Fearless answered: “I am reflecting on its meaning, that is all; that is why I remain silent. Who, hearing the Dharma spoken by the World-Honored One, the ascetic Gautama, would not rejoice in it? If anyone hears the ascetic Gautama teach the Dharma and does not rejoice in it, he is a fool, and through the long night shall suffer what is meaningless and unbeneficial.” Then the Licchavi Fearless, the disciple of the Nirgrantha, and Conghui, the disciple of the Ājīvika, having heard again the Dharma spoken by the Buddha and what the venerable Ānanda said, rejoiced and rejoiced in accord, rose from their seats, and left.
〔564 · Relying on Conceit to Cut Off Conceit〕（0148a13）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Ānanda was also staying there. At that time a certain bhikṣuṇī had given rise to a mind defiled by attachment toward the venerable Ānanda, and sent a messenger to tell the venerable Ānanda: “My body suffers from sickness; may the venerable one, out of compassion, come to see me.” In the morning the venerable Ānanda put on his robe, took his bowl, and went to where that bhikṣuṇī was. That bhikṣuṇī, seeing the venerable Ānanda coming from afar, lay naked on the bed. The venerable Ānanda, seeing that bhikṣuṇī’s body from afar, at once restrained [drew in] his faculties, turned his body around, and stood with his back to her. That bhikṣuṇī, seeing the venerable Ānanda restrain his faculties, turn his body around, and stand with his back to her, at once felt shame of herself, rose and put on her robe, spread out a sitting mat, came out to meet the venerable Ānanda, invited him to his seat, bowed her head at his feet, and withdrew to stand to one side. Then the venerable Ānanda taught her the Dharma: “Sister! This body is nourished by impure food, nourished by conceit, nourished by craving, nourished by sexual desire. Sister! Relying on impure food, one should cut off impure food; relying on conceit, one should cut off conceit; relying on craving, one should cut off craving.
Sister! What is called relying on impure food, one should cut off impure food? It is that the noble disciple eats reckoning and reflecting on the food, without the thought of delighting in it, without the thought of conceit, without the thought of adornment, without the thought of ornament; for the sake of sustaining the body, for the sake of nourishing life, for the sake of curing the sickness of hunger and thirst, for the sake of upholding the holy life, so that past feelings cease and new feelings do not arise, venerating and practicing what nourishes, whether strength, or ease, or contact, one should dwell thus. It is as a merchant greases his cart with ghee and oil, without the thought of defilement and attachment, without the thought of conceit, without the thought of adornment, without the thought of ornament, for the sake of carrying loads; or as a man with sores dresses his sores with ghee, without the thought of delighting in it, without the thought of conceit, without the thought of adornment, without the thought of ornament, for the sake of the sores healing. In this way the noble disciple eats reckoning, without the thought of defilement and attachment, without the thought of conceit, without the thought of adornment, without the thought of ornament, for the sake of nourishing life, for the sake of curing hunger and thirst, for the sake of upholding the holy life, so that past feelings depart and new feelings do not arise, whether strength, or ease, or blameless contact, dwelling in peace. Sister! This is called relying on food to cut off food.
“Relying on conceit to cut off conceit. How is it relying on conceit to cut off conceit? It is that a disciple hears that such-and-such a venerable, or the disciple of such-and-such a venerable, has exhausted the outflows, has attained the liberation of mind without outflows and the liberation by wisdom, and in this very life knows for himself and realizes: ‘My births are exhausted, pure conduct has been established, what was to be done has been done; I know of myself that there is no further existence.’ Having heard this, he thinks thus: ‘Those noble disciples have exhausted the outflows, up to knowing of themselves that there is no further existence. Why do I not now exhaust the outflows, why do I not know of myself that there is no further existence?’ At that very time he is able to cut off the outflows, up to knowing of himself that there is no further existence. Sister! This is called relying on conceit to cut off conceit.
“Sister! How is it relying on craving to cut off craving? It is that the noble disciple hears that such-and-such a venerable, or the disciple of such-and-such a venerable, has exhausted the outflows, up to knowing of himself that there is no further existence. Why do we not exhaust the outflows, up to knowing of ourselves that there is no further existence? At that time he is able to cut off the outflows, up to knowing of himself that there is no further existence. Sister! This is called relying on craving to cut off craving. Sister! One who does not engage in it cuts off sexual desire, the bridge of union.”
When the venerable Ānanda spoke this Dharma, that bhikṣuṇī was far from dust and free of stain and attained the pure Dharma-eye; that bhikṣuṇī saw the Dharma, attained the Dharma, awakened to the Dharma, entered the Dharma, crossed beyond doubt, not depending on another, and in the true Dharma and discipline her mind attained fearlessness. She bowed at the venerable Ānanda’s feet and said to the venerable Ānanda: “Now I confess my fault: foolish and unwholesome, I did such an improper thing; today, in the venerable Ānanda’s presence, I myself see my fault and myself know my fault, and I confess it and repent; may you have compassion!” The venerable Ānanda said to the bhikṣuṇī: “You now truly see your offense yourself and know your offense yourself, foolish and unwholesome; you yourself know that you committed an improper offense; you now know it yourself and see it yourself and confess, and in a future life you will receive the full precepts. I now accept your confession, out of compassion, so that your wholesome dharmas may increase and never fall back. Why? If someone sees his offense himself and knows his offense himself and is able to confess, in a future life he will receive the full precepts, his wholesome dharmas will increase, and he will never fall back.” The venerable Ānanda taught that bhikṣuṇī the Dharma in various ways, and having instructed, taught, illumined, and gladdened her, rose from his seat and left.
〔565 · Teaching the Four Kinds of Purity〕（0148c11）Thus have I heard. At one time the Buddha was wandering among the people of Qiao Pool, together with the venerable Ānanda, and came to the Śiṃśapā Grove north of the land of Potou village. At that time the youths of Potou village heard that the venerable Ānanda was wandering among the people of Qiao Pool and staying in the Śiṃśapā Grove north of the land of Potou village. Having heard this, they called to one another and gathered, went to where the venerable Ānanda was, bowed their heads at the venerable Ānanda’s feet, withdrew, and sat to one side. Then the venerable Ānanda said to the youths: “Dizhong! The Tathāgata, the Worthy One, the Perfectly Awakened One teaches the four kinds of purity: purity of precepts, purity of mind, purity of seeing, purity of liberation.
“What is purity of precepts? It is that the noble disciple dwells in the precepts, [keeps] the prātimokṣa, his precepts increase, he is complete in deportment, can give rise to fear toward the slightest offense, and upholds the training precepts. What is not full of the body of precepts he makes full; what is already full he upholds accordingly, and by desire, energy, and means he goes beyond, diligent and vigorous, capable in the various dharmas of body and mind, ever able to take them up; this is called the pure cutting off of precepts.
“Kuzhong! What is called the pure cutting off of mind? It is that the noble disciple, secluded from desire, secluded from evil and unwholesome things, up to dwelling having attained the fourth dhyāna; what is not full of the body of concentration he makes full, what is already full he takes up accordingly, by desire and energy, up to ever taking it up; this is called the pure cutting off of mind.
“Kuzhong! What is called the pure cutting off of seeing? It is that the noble disciple hears the teacher teach the Dharma. As, in this way and that, the Dharma is taught, so, in this way and that, he enters right contemplation as it really is. In this way and that he attains gladness, attains rejoicing, and is able to follow the Buddha.
“Again, the noble disciple does not hear the teacher teach the Dharma, but from other wise and honored fellows in the holy life hears it said; hearing the honored fellows in the holy life speak in this way and that, so, in this way and that, he enters observation as it really is. Observing in this way and that, he attains gladness and rejoicing in that Dharma, and has faith in the true Dharma.
“Again, the noble disciple does not hear the teacher teach the Dharma, nor hear wise and honored fellows in the holy life speak, but according to what he heard and upheld before, he recites and practices it again; according to what he heard and upheld before, having recited it again in this way and that, in this way and that he is able to enter that Dharma, up to having faith in the true Dharma.
“Again, the noble disciple does not hear the teacher teach the Dharma, does not hear wise and honored fellows in the holy life speak, and cannot recite and practice again what he upheld before, but widely explains to others the Dharma he heard before; widely explaining to others in this way and that the Dharma he heard before, in this way and that he is able to enter the Dharma, observes with right knowledge, up to having faith in the true Dharma.
“Again, the noble disciple does not hear the teacher teach the Dharma, nor hear wise and honored fellows in the holy life speak, cannot recite and practice again what he upheld before, and does not widely explain to others the Dharma he heard before, but, alone in a quiet place, reflects on and contemplates the Dharma he heard before. Reflecting and contemplating in this way and that, in this way and that he is able to enter the true Dharma, up to having faith in the true Dharma. Hearing thus from another and reflecting rightly within, this is called causing right view not yet arisen to arise, and right view already arisen to increase and widen; this is called making full what is not full of the body of precepts, taking up accordingly what is already full, by desire, energy, and means, up to ever taking it up; this is called the pure cutting off of seeing.
“Kuzhong! What is the pure cutting off of liberation? It is that for the noble disciple the mind of greed is liberated through dispassion, and the mind of hatred and the mind of delusion are liberated through dispassion. Of such liberation, what is not full he makes full, what is already full he takes up accordingly, by desire and energy, up to ever taking it up; this is called the pure cutting off of liberation.” Kuzhong! When the venerable Ānanda spoke this Dharma, the youths of Potou village, having heard what the venerable Ānanda said, rejoiced and rejoiced in accord, paid homage, and left.
〔566 · The Green Limbs Covered with White〕（0149a28）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with a company of elder bhikṣus. At that time a certain householder Zhiduoluo came to where the elder bhikṣus were, bowed his head at their feet, withdrew, and sat to one side. Then the elder bhikṣus taught the householder Zhiduoluo the Dharma in various ways, instructing, teaching, illumining, and gladdening him; having taught the Dharma in various ways, instructing, teaching, illumining, and gladdening him, they remained silent. Then the householder Zhiduoluo bowed his head at the feet of the elder bhikṣus and went to the bhikṣu Naqiedaduo’s room, bowed his head at the feet of the bhikṣu Naqiedaduo, withdrew, and sat to one side. Then the bhikṣu Naqiedaduo questioned the householder Zhiduoluo, as it is said:
“The green limbs covered with white, the cart that turns on a single spoke;
free of the bonds, come to see, the stream cut off, no longer bound.”
“Householder! What is the meaning of this verse?” The householder Zhiduoluo said: “Venerable Naqiedaduo! Is this a verse spoken by the World-Honored One?” He answered: “Yes.” The householder Zhiduoluo said to the venerable Naqiedaduo: “Venerable! Please be silent for a moment, and I shall reflect on this meaning.” Having been silent a little and reflected, he said to the venerable Naqiedaduo: “Green means the precepts; covered with white means liberation; a single spoke means mindfulness of the body; turning means turning out; the cart means calm and insight; free of the bonds means that there are three bonds, namely greed, hatred, and delusion. Those arhats, whose outflows are exhausted, ended, known, and cut off at the root, like a palmyra tree cut off at the crown, never to grow again, ceasing in the future, are of a nature not to arise.
“Seeing means vision; come means a person; the stream cut off means the stream of craving in birth and death. Those arhat bhikṣus, whose outflows are exhausted and known, cut off at the root, like a palmyra tree cut off at the crown, never to grow again, become in the future of a nature not to arise.
“No longer bound means the three bindings: the binding of greed, the binding of hatred, the binding of delusion; those arhat bhikṣus, whose outflows are exhausted, cut off, and known, cut off at the root, like a palmyra tree cut off at the crown, never to grow again, become in the future of a nature not to arise. Therefore, venerable Naqiedaduo! The World-Honored One spoke this verse:
‘The green limbs covered with white, the cart that turns on a single spoke;
free of the bonds, come to see, the stream cut off, no longer bound.’
“This verse spoken by the World-Honored One I have explained in detail.” The venerable Naqiedaduo asked the householder Zhiduoluo: “Had you heard this meaning before?” He answered: “I had not heard it.” The venerable Naqiedaduo said: “Householder! You have gained a good benefit: into this most profound Buddha-Dharma you have entered with the eye of noble wisdom.” Then the householder Zhiduoluo, having heard what the venerable Naqiedaduo said, rejoiced and rejoiced in accord, paid homage, and left.
〔567 · Dharmas of One Meaning and Various Flavors〕（0149c06）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove Monastery, together with many elder bhikṣus. At that time a certain householder Zhiduoluo came to where the elder bhikṣus were, bowed his head at their feet, withdrew, and sat to one side. Then the elder bhikṣus taught the householder Zhiduoluo the Dharma in various ways, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, they remained silent. Then the householder Zhiduoluo came to where the venerable bhikṣu Naqiedaduo was, bowed his head at his feet, withdrew, and sat to one side. The venerable Naqiedaduo said to the householder Zhiduoluo: “There are the immeasurable samādhi of the mind, the signless samādhi of the mind, the samādhi of the mind of nothingness, and the samādhi of the mind of emptiness. How is it, householder? Do these dharmas have various names because of various meanings? Or do they have various names for one meaning?” The householder Zhiduoluo asked the venerable Naqiedaduo: “Are these samādhis spoken by the World-Honored One? Or does the venerable one speak them of his own mind?” The venerable Naqiedaduo answered: “These were spoken by the World-Honored One.” The householder Zhiduoluo said to the venerable Naqiedaduo: “Let me reflect a little on this meaning, and then I shall answer.” Having reflected a little, he said to the venerable Naqiedaduo: “There are dharmas of various meanings, various phrases, and various flavors, and there are dharmas of one meaning and various flavors.”
Naqiedaduo again asked the householder: “What are the dharmas of various meanings, various phrases, and various flavors?” The householder answered: “The immeasurable samādhi means that the noble disciple’s mind is accompanied by loving-kindness, without enmity, without hostility, without hatred, broad and vast and weighty in mind, cultivated measurelessly, pervading everything as its object, filling one direction. In this way two directions, three directions, four directions, above and below, all the world, the mind accompanied by loving-kindness, without enmity, without hostility, without hatred, broad and vast and weighty in mind, cultivated measurelessly, filling all directions, dwelling pervading all the world as its object; this is called the immeasurable samādhi.
What is the signless samādhi? It is that the noble disciple does not attend to any sign, and realizes with the body the signless samādhi of the mind; this is called the signless samādhi of the mind.
What is the samādhi of the mind of nothingness? It is that the noble disciple passes beyond all the sphere of measureless consciousness, to nothingness, and dwells with a mind of nothingness; this is called the samādhi of the mind of nothingness.
What is the samādhi of emptiness? It is that the noble disciple [contemplates] the world as empty, observing as it really is that the world is empty—what is permanent and unchanging is not self and not belonging to self; this is called the samādhi of the mind of emptiness. This is called dharmas of various meanings, various phrases, and various flavors.”
Naqiedaduo again asked the householder: “What are dharmas of one meaning and various flavors?” He answered: “Venerable! Greed is said to be measurable; if without contention, that is the foremost immeasurable; greed is said to have signs, hatred and delusion have signs, being without contention is signless. Greed is something, hatred and delusion are something, being without contention is nothing. Again, being without contention is emptiness: empty of greed, empty of hatred and delusion, empty of what is permanent and unchanging, not self and not belonging to self. This is called dharmas of one meaning and various flavors.” The venerable Naqiedaduo asked: “How is it, householder? Had you heard this meaning before?” He answered: “Venerable! I had not heard it.” He said again to the householder: “You have gained a great benefit: into the most profound Buddha-Dharma you have entered, here and now, with the eye of noble wisdom.” The householder Zhiduoluo, having heard what the venerable Naqiedaduo said, rejoiced and rejoiced in accord, paid homage, and left.
〔568 · Life, Warmth, and Consciousness〕（0150a17）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with the elder bhikṣus. At that time a certain householder Zhiduoluo came to where the elder bhikṣus were, and having paid homage to the elders, came to where the venerable bhikṣu Qiemo was, bowed his head at his feet, withdrew, and sat to one side, and said to the venerable bhikṣu Qiemo: “What is spoken of as activity—what is called activity?” The bhikṣu Qiemo said: “Activity means the three activities—bodily activity, verbal activity, mental activity.”
He asked again: “What is bodily activity? What is verbal activity? What is mental activity?” He answered: “Householder! Out-breath and in-breath are called bodily activity. Initial and sustained thought are called verbal activity. Perception and volition are called mental activity.”
He asked again: “Why are out-breath and in-breath called bodily activity? Initial and sustained thought called verbal activity? Perception and volition called mental activity?” He answered: “Householder! Out-breath and in-breath are dharmas of the body; they rely on the body, belong to the body, and proceed dependent on the body; therefore out-breath and in-breath are called bodily activity. Because there is initial and sustained thought, there is speech; therefore initial and sustained thought are verbal activity. Perception and volition are mental activity; they rely on the mind, belong to the mind, and proceed dependent on the mind; therefore perception and volition are mental activity.”
He asked again [the householder stating its meaning himself]: “Venerable! After initial and sustained thought, speech is uttered; therefore initial and sustained thought are called verbal activity. Perception and volition are mental factors; they rely on the mind, belong to the mind, and proceed following the mind’s perception; therefore perception and volition are called mental activity.”
He asked again: “Venerable! How many dharmas are there?
‘If a person gives up the body, that body’s corpse lies on the ground;
cast away among the burial mounds, without mind, like wood or stone.’
He answered: “Householder!
‘Life, warmth, and consciousness, all given up when the body is given up;
that body is cast among the burial mounds, without mind, like wood or stone.’
He asked again: “Venerable! Is there a difference between death and entering the attainment of cessation?” He answered: “Life and warmth are given up, the faculties all break down, body and life are parted—this is called death. In the concentration of cessation, bodily, verbal, and mental activity cease, but life is not given up, warmth is not lost, the faculties do not break down, and body and life remain joined. This is the mark of difference between the end of life and entering the attainment of cessation.”
He asked again: “Venerable! How does one enter the attainment of cessation?” He answered: “Householder! One entering the attainment of cessation does not say: ‘I enter the attainment of cessation; I shall enter the attainment of cessation.’ Rather, he first makes the means of gradual quieting thus, and according to the means made before, proceeds to enter the attainment.”
He asked again: “Venerable! When one enters the attainment of cessation, which dharma ceases first—bodily activity, verbal activity, or mental activity?” He answered: “Householder! One entering the attainment of cessation first ends verbal activity, next bodily activity, next mental activity.”
He asked again: “Venerable! How does one emerge from the attainment of cessation?” He answered: “Householder! One emerging from the attainment of cessation also does not think: ‘Now I emerge from the attainment; I shall emerge from the attainment.’ Rather, the mind has already made the means before, and he arises according to that earlier mind.”
He asked again: “Venerable! For one arising from the attainment of cessation, which dharma arises first—bodily activity, verbal activity, or mental activity?” He answered: “Householder! For one arising from the attainment of cessation, mental activity arises first, next bodily activity, and last verbal activity.”
He asked again: “Venerable! One who has entered the attainment of cessation—how does he tend toward, flow into, incline toward?” He answered: “Householder! One who has entered the attainment of cessation tends toward seclusion, flows into seclusion, inclines toward seclusion; tends toward deliverance, flows into deliverance, inclines toward deliverance; tends toward nirvāṇa, flows into nirvāṇa, inclines toward nirvāṇa.”
He asked again: “Venerable! When dwelling in the attainment of cessation, how many contacts does one contact?” He answered: “Householder! He contacts the unshaken, contacts the signless, contacts nothingness.”
He asked again: “Venerable! When one enters the attainment of cessation, how many dharmas does one make?” He answered: “Householder! This should have been asked first; why do you ask it now? But I shall tell you. A bhikṣu who enters the attainment of cessation makes two dharmas—calm and insight.” Then the householder Zhiduoluo, having heard what the venerable Jiamo said, rejoiced and rejoiced in accord, paid homage, and left.
〔569 · This Is Called the Various Elements〕（0150c08）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with many elder bhikṣus. At that time the householder Zhiduoluo came to where the elder bhikṣus were, bowed his head at their feet, and sat to one side. The elder bhikṣus taught the householder Zhiduoluo the Dharma in various ways, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, they remained silent. Then the householder Zhiduoluo rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms with ten fingers together, and invited the elders, saying: “May the venerables accept my humble meal.” Then the elders accepted the invitation by remaining silent. Then that householder, knowing that the elders had accepted the invitation by remaining silent, paid homage at their feet and left. Returning to his own house, he prepared various foods and drinks and spread out couches and seats, and in the morning sent a messenger to announce: “The time has come.” Then the elders put on their robes, took their bowls, came to the householder’s house, and sat in their seats; the householder bowed his head at the elders’ feet, sat to one side, and said to the elders: “What is spoken of as the various elements—what are the various elements?” Then the elders remained silent. So it was a second and a third time.
Then the venerable Lixidaduo, sitting in a junior seat in the assembly, said to the elder bhikṣus: “Venerables! I wish to answer what that householder has asked.” The elders answered: “You may.” The householder Zhiduoluo then asked: “Venerable! What is spoken of as the various elements—what are the various elements?” Lixidaduo answered: “Householder! The eye element is distinct, the form element is distinct, the eye-consciousness element is distinct; the ear element is distinct, the sound element is distinct, the ear-consciousness element is distinct; the nose element is distinct, the odor element is distinct, the nose-consciousness element is distinct; the tongue element is distinct, the taste element is distinct, the tongue-consciousness element is distinct; the body element is distinct, the tactile element is distinct, the body-consciousness element is distinct; the mind element is distinct, the dharma element is distinct, the mind-consciousness element is distinct. Thus, householder, this is called the various elements.”
Then the householder Zhiduoluo set out various pure and fine foods and drinks as an offering. When the Saṅgha had finished eating, rinsed their mouths, and washed their bowls, the householder Zhiduoluo spread out a low seat and sat before the elders to listen to the Dharma. Then the elders taught the householder the Dharma in various ways, and having instructed, taught, illumined, and gladdened him, rose from their seats and left. Then the elders, on the road, said to Lixidaduo: “Well done! Well done! Bhikṣu Lixidaduo! You are truly quick in eloquence, knowing the matter and speaking; at other times too you should always answer thus.” Then the elders, having heard what Lixidaduo said, rejoiced and practiced accordingly.
〔570 · All Have the View of the Body as Their Root〕（0151a09）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with many elder bhikṣus. At that time the householder Zhiduoluo came to where the elders were, bowed his head at their feet, withdrew, and sat to one side, and said to the elders: “All the various views in the world—some say there is a self, some say a being, some say a life, some say worldly good and bad fortune. How is it, venerables? These differing views—what is their root, what is their gathering, what is their arising, what is their proceeding?” Then the elders remained silent and did not answer. Thus he asked three times, and three times they were silent. Then there was a junior bhikṣu named Lixidaduo, who said to the elders: “I wish to answer what that householder has asked.” The elders said: “If you can answer well, then answer.” Then the householder asked Lixidaduo: “Venerable! All the views there are in the world—what is their root, what is their gathering, what is their arising, what is their proceeding?” The venerable Lixidaduo answered: “Householder! All the views there are in the world—some say there is a self, some say a being, some say a life, some say worldly good and bad fortune—these various views all have the view of the body as their root; from the view of the body they gather, from the view of the body they arise, from the view of the body they proceed.”
He asked again: “Venerable! What is the view of the body?” He answered: “Householder! The foolish, unlearned ordinary person sees form as self, form as other than self, self in form, form in self; he sees feeling, perception, formations, and consciousness as self, consciousness as other than self, consciousness in self, self in consciousness. Householder! This is called the view of the body.”
He asked again: “Venerable! How does one attain freedom from this view of the body?” He answered: “Householder! It is that the learned noble disciple does not see form as self, does not see form as other than self, does not see form in self or self in form; does not see feeling, perception, formations, and consciousness as self, does not see consciousness as other than self, does not see consciousness in self or self in consciousness; this is called attaining freedom from the view of the body.”
He asked again: “Venerable! What was your father’s name? Where were you born?” He answered: “Householder! I was born in a householder’s family in the rear country.” The householder Zhiduoluo said to the venerable Lixidaduo: “The fathers of the venerable one and myself were originally good friends.” Lixidaduo answered: “So it is, householder!” The householder Zhiduoluo said to Lixidaduo: “If the venerable one can stay in this Mango Grove, I shall provide robes, food and drink, and medicine for sickness for the rest of my life. The venerable Lixidaduo accepted in silence.” Then the venerable Lixidaduo, having accepted the householder Zhiduoluo’s invitation, being hindered by the offerings, for a long time did not go to the World-Honored One. Then the elder bhikṣus taught the householder Zhiduoluo the Dharma in various ways, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, the householder Zhiduoluo rejoiced and rejoiced in accord, paid homage, and left.
〔571 · All Have Heedfulness as Their Root〕（0151b12）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with many elder bhikṣus. At that time a certain householder Zhiduoluo came to where the elders were, bowed his head at their feet, withdrew, and sat to one side, and said to the elder bhikṣus: “May the venerables accept my invitation to a meal at the cattle pasture.” Then the elders accepted the invitation by remaining silent. The householder Zhiduoluo, knowing that the elders had accepted the invitation by remaining silent, at once returned home himself, prepared various foods and drinks through the night, spread out seats in the morning, and sent a messenger to announce to the elders: “The time has come.” The elders put on their robes, took their bowls, came to the householder Zhiduoluo’s house in the cattle pasture, and sat in their seats. Then the householder Zhiduoluo with his own hands offered various foods and drinks. When they had finished eating, washed their bowls, and rinsed their mouths, the householder Zhiduoluo spread out a low seat and sat before the elders to listen to the Dharma. Then the elders taught the householder various dharmas, instructing, teaching, illumining, and gladdening him; having instructed, taught, illumined, and gladdened him, they rose from their seats and left, and the householder Zhiduoluo also followed after them. The elders had eaten various kinds of ghee, curds, and honey and were very full, and in the hot season of the month after spring, walking on the road, they were extremely oppressed by the heat.
Then there was a junior bhikṣu named Mohejia, who said to the elders: “Today it is very hot; I wish to raise clouds and rain and a gentle breeze—may I?” The elders answered: “If you can do so, that is good.” Then Mohejia at once entered samādhi, according to his attainment. At that moment clouds arose, a fine rain fell gently, and a cool wind came softly from the four directions; when they reached the gate of the monastery, the venerable Mohejia said to the elders: “May what has been done stop now?” They answered: “It may stop.” Then the venerable Mohejia at once stopped his supernormal power and returned to his own room. Then the householder Zhiduoluo thought thus: “Even the lowest junior bhikṣu can have such great supernormal power—how much more those of the middle seats and the elders.” At once he paid homage at the feet of the elder bhikṣus, followed the bhikṣu Mohejia to the room where he stayed, paid homage at the venerable Mohejia’s feet, withdrew, and sat to one side, and said: “Venerable! I wish to see the venerable one’s superhuman state, the display of supernormal power.” The venerable Mohejia said: “Householder! Do not see it and become afraid.” Thus he asked three times, and three times he was not permitted. The householder still asked again, wishing to see the venerable one’s supernormal transformations.
The venerable Mohejia said to the householder: “Go outside for a moment, take dry grass and wood and pile them up, and then cover them with a sheet of cloth [fine cloth].” The householder Zhiduoluo at once, following his instruction, went outside, gathered firewood into a stack [pile], came back, and told the venerable Mohejia: “The stack of firewood is piled up, and I have covered it with the cloth.” Then the venerable Mohejia at once entered the fire-light samādhi, and from the keyhole of the door sent out a light of flame, which burned up all the piled firewood; only the white cloth did not burn. He said to the householder: “Do you see it now?” He answered: “I have seen it. Venerable! It is truly wondrous.”
The venerable Mohejia said to the householder: “You should know that all these have heedfulness as their root; from heedfulness they gather, from heedfulness they arise, from heedfulness they proceed; because of heedfulness one attains unsurpassed, right and perfect awakening. Therefore, householder! This and the other merits all have heedfulness as their root; from heedfulness they gather, from heedfulness they arise, from heedfulness they proceed; because of heedfulness one attains unsurpassed, right and perfect awakening, and the other dharmas of the factors of the path.” The householder Zhiduoluo said to the venerable Mohejia: “May you always stay in this grove; I shall [provide] robes, bedding, food and drink, and medicine for sickness for the rest of my life.” The venerable Mohejia had reasons to wander, and so did not accept his invitation. The householder Zhiduoluo, having heard the Dharma taught, rejoiced and rejoiced in accord, at once rose from his seat, paid homage, and left.
The venerable Mohejia, not wishing the gain of offerings to become the fault of a hindrance, at once rose from his seat and left, and did not return.
〔572 · Desire and Craving Are the Bond〕（0151c29）Thus have I heard. At one time the Buddha was staying in the Mango Grove, together with many elder bhikṣus. At that time many elder bhikṣus gathered in the dining hall and held such a discussion: “Venerables! What do you think? Is it said that the eye binds forms? Do forms bind the eye? In the same way, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental objects—does the mind bind mental objects? Do mental objects bind the mind?” At that time the householder Zhiduoluo, going on some business of his, passed by the monastery, saw the elder bhikṣus gathered in the dining hall, and at once came forward and paid homage at the elders’ feet; having paid homage at their feet, he asked: “Venerables, gathered in the dining hall, what Dharma are you discussing?” The elders answered: “Householder! Today we gathered in this dining hall and held such a discussion: ‘Does the eye bind forms? Do forms bind the eye? In the same way, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental objects—does the mind bind mental objects? Do mental objects bind the mind?’” The householder asked: “How do the venerables declare this meaning?” The elders said: “In the householder’s view, how is it?”
The householder answered the elders: “In my view, it is neither that the eye binds forms nor that forms bind the eye, up to neither that the mind binds mental objects nor that mental objects bind the mind; but if between them there is desire and craving, then one is bound according to that [desire and craving]. It is like two oxen, one black and one white, yoked together by the yoke and the harness. Someone asks: ‘Does the black ox bind the white ox? Or does the white ox bind the black ox?’ Is this an even question [a fitting question]?” The elders answered: “Householder! It is not an even question. Why? The black ox does not bind the white ox, nor does the white ox bind the black ox; rather, the yoke and the harness are their bond.” The householder said: “Just so, venerables! The eye does not bind forms, forms do not bind the eye, up to the mind does not bind mental objects, mental objects do not bind the mind; but between them, desire and craving are their bond.” Then the householder Zhiduoluo, having heard what the elders said, rejoiced and rejoiced in accord, paid homage, and left.
〔573 · Never Again Born by Way of the Womb〕（0152a23）Thus have I heard. At one time the Buddha was staying in the Mango Grove. At that time there was an Ājīvika outsider, formerly a close friend of the householder Zhiduoluo, who came to where the householder Zhiduoluo was; having greeted each other and exchanged courtesies, he stood to one side. The householder Zhiduoluo asked the Ājīvika outsider: “How long have you been gone forth?” He answered: “Householder! It is more than twenty years since I went forth.” The householder Zhiduoluo asked: “In the more than twenty years since you went forth, have you attained superhuman states, ultimate knowledge and seeing, and a dwelling at ease?” He answered: “Householder! Though gone forth more than twenty years, I have not attained superhuman states, ultimate knowledge and seeing, and a dwelling at ease; there is only going naked, plucking out the hair, begging for food, wandering among the people, and lying in the dirt.” The householder Zhiduoluo said: “This is not a Dharma and discipline of renown; this is evil knowledge, not the path of escape, not called perfect awakening, not a place to be praised, not to be relied on. In vain is it called gone forth more than twenty years—going naked, plucking out the hair, begging for food, wandering among the people, lying in ashes and dirt.”
The Ājīvika asked the householder Zhiduoluo: “You have been a disciple of the ascetic Gautama—how long has it been until now?” The householder Zhiduoluo answered: “I have been a disciple of the World-Honored One for more than twenty years.” He asked the householder Zhiduoluo again: “In the more than twenty years you have been a disciple of the ascetic Gautama, have you attained superhuman states, the excellent, ultimate knowledge and seeing?” The householder Zhiduoluo answered: “You should know now that the householder Zhiduoluo will surely never again be born by way of the womb, never again add to the burial mounds, never again arise in blood and breath; of the five lower bonds that the World-Honored One spoke of, I do not see a single bond not cut off; if a single bond were not cut off, I would be born again in this world.”
When this was said, the Ājīvika lamented and wept, wiped his face with his robe, and said to the householder Zhiduoluo: “What should I now plan to do?” The householder Zhiduoluo answered: “If you can go forth in the true Dharma and discipline, I shall provide you with robe and bowl and the requisites to sustain the body.” The Ājīvika reflected a little and said to the householder Zhiduoluo: “I now rejoice in it; please show me what I should do.” Then the householder Zhiduoluo took that Ājīvika to where the elders were, paid homage at the elders’ feet, sat to one side, and said to the elder bhikṣus: “Venerables! This Ājīvika is a former close friend of mine, and now seeks to go forth as a bhikṣu; may the elders let him go forth, and I shall provide robe and bowl and the various requisites.” The elders at once let him go forth, shave off his hair and beard, and put on the kāṣāya robe. Having gone forth, he reflected: “The reason a son of good family shaves off his hair and beard, puts on the kāṣāya robe, goes forth to advance in learning the path, and purely cultivates the holy life ….” He attained arhatship.
〔574 · What Need Is There to Believe in the World-Honored One〕（0152b28）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with the elder bhikṣus. At that time Nirgrantha Jñātiputra, with a following of five hundred, came into the Mango Grove, wishing to entice the householder Zhiduoluo to become his disciple. The householder Zhiduoluo heard that Nirgrantha Jñātiputra, with a following of five hundred, had come into the Mango Grove, wishing to entice me to become his disciple; having heard this, he at once went to where he stayed; having greeted each other, they each sat to one side. Then Nirgrantha Jñātiputra said to the householder Zhiduoluo: “Do you believe that the ascetic Gautama has attained the samādhi without initial and sustained thought?” The householder Zhiduoluo answered: “I have not come because of belief.” The Ājīvika said: “Householder! You are without flattery or deceit, upright, born of uprightness. Householder! If one could stop initial and sustained thought, one could bind the wind with a rope; if one could stop initial and sustained thought, one could cut off the flow of the Ganges with a handful of earth. In walking, standing, sitting, and lying, knowledge and seeing constantly arise in me.”
The householder Zhiduoluo asked Nirgrantha Jñātiputra: “Does faith come first? Or does knowledge come first? Of faith and knowledge, which is first? Which is superior?” Nirgrantha Jñātiputra answered: “Faith should come first, and afterward there is knowledge; comparing faith and knowledge, knowledge is the superior.” The householder Zhiduoluo said to Nirgrantha Jñātiputra: “I have already sought and attained the stilling of initial and sustained thought, inwardly pure and one-pointed, without initial or sustained thought, with the joy and happiness born of samādhi, dwelling having attained the second dhyāna. By day I dwell in this samādhi, by night I dwell in this samādhi, and through the whole night I constantly dwell in this samādhi; having such knowledge, what need is there to believe in the World-Honored One?” Nirgrantha Jñātiputra said: “You are crooked, deceitful and false, not upright, born of what is not upright.”
The householder Zhiduoluo said: “Earlier you said I was without flattery or deceit, upright, born of uprightness; why do you now say I am crooked, deceitful and false, not upright, born of what is not upright? If what you said before is true, what you say after is false; if what you say after is true, what you said before is false. Earlier you said: ‘In walking, standing, sitting, and lying, knowledge and seeing constantly arise in me.’ You do not know even such a small matter as what you said before and after—how can you know superhuman states, matters of knowing, of seeing, of dwelling at ease?” The householder again asked Nirgrantha Jñātiputra: “There is one question, one statement, one declaration, up to ten questions, ten statements, ten declarations—do you have these? If you do not have one question, one statement, one declaration, up to ten questions, ten statements, ten declarations, how can you entice me, coming into this Mango Grove wishing to deceive me?” Thereupon Nirgrantha Jñātiputra fell silent, shook his head, folded his arms, and went out, without looking back again.
〔575 · I Have Come Because I Know the Dharma〕（0153a03）Thus have I heard. At one time the Buddha was staying in Mango village, in the Mango Grove, together with many elder bhikṣus. At that time the householder Zhiduoluo was suffering from sickness, surrounded by his relatives, and many gods came to where the householder was and said to the householder Zhiduoluo: “Householder! You should vow to become a wheel-turning king.” The householder Zhiduoluo said to the gods: “Even if one became a wheel-turning king, that too is impermanent, suffering, empty, and not self.” Then the householder’s relatives said to the householder: “You should fix your mindfulness. You should fix your mindfulness.” The householder Zhiduoluo said to his relatives: “Why do you tell me to fix my mindfulness, fix my mindfulness?” Those relatives said: “You speak thus: ‘Impermanent, suffering, empty, and not self.’ Therefore we tell you to fix your mindfulness, fix your mindfulness.” The householder said to the relatives: “Gods have come to me and said to me: ‘You should vow to become a wheel-turning noble king; according to your vow you will gain the fruit.’ I then answered: ‘That wheel-turning king too is impermanent, suffering, empty, and not self.’”
Those relatives said to the householder Zhiduoluo: “What does a wheel-turning king have, that those gods tell you to vow for it?” The householder answered: “A wheel-turning king governs and teaches by the true Dharma; therefore the gods, seeing such a fortunate benefit, came to tell me to vow and seek it.” The relatives said: “Now, in your mind, what is it you intend?” The householder answered: “Relatives! The mind I now make is only this: no longer to see being born by way of the womb, not to add to the burial mounds, not to take on blood and breath; as the World-Honored One said, the five lower bonds I do not see in myself, I do not see in myself a single bond not cut off; if a bond were not cut off, I would be born again in this world.” Thereupon the householder at once rose from his bed, sitting cross-legged, with right mindfulness before him, and spoke a verse:
“Partaking of food, storing up what is stored, widely crossing over the many perils;
giving to the supreme field of merit, planting these five kinds of power.
This meaning is what one seeks, while dwelling as a layman at home;
I have gained all these benefits and am already free of the many perils.
What is heard and practiced in the world keeps far from all perilous things;
living in ease and knowing there is a little peril, one follows the Perfectly Awakened One.
Making offerings to those who keep the precepts, who cultivate the holy life well,
to the arhats whose outflows are exhausted, and to the hearers and sages.
Such a transcending view, in the many excellent places above,
ever practicing the giving of a true man, in the end surely gains great fruit.
Practicing many gifts, giving to the good fields of merit,
dying in this world, one is born by transformation in heaven.
The five desires complete and full, the mind delighted beyond measure;
gaining this wondrous reward, because one is without stinginess.
Wherever one is born, one is never without joy.”
After the householder Zhiduoluo spoke this verse, he at once died, and was born in the Heaven of the Unburning. Then the god Zhiduoluo thought thus: “I should not stay here; I should go to Jambudvīpa and pay homage to the elder bhikṣus.” In the time it takes a strong man to bend and stretch his arm, by the power of a god he came to the Mango Grove, sent forth the heavenly light of his body, and illumined the whole Mango Grove. At that time a certain bhikṣu rose in the night, went out of his room, and was walking up and down in the open; seeing an excellent light shining over the grove, he at once spoke a verse:
“Whose is this wondrous heavenly form, abiding in the empty sky;
like a mountain of pure gold, the pure radiance of Jambūnada?”
The god Zhiduoluo answered with a verse:
“I am a king of gods and humans, a son of the renowned Gautama;
in the Mango Grove, the householder Zhiduoluo;
with pure precepts complete, with mindfulness fixed, himself at peace;
with the body of liberation complete, and the body of wisdom likewise;
I have come because I know the Dharma; sir, you should know this:
there he will attain nirvāṇa; such is this Dharma.”
After the god Zhiduoluo spoke this verse, he at once vanished and was seen no more.