中阿含經 卷第二Madhyama Āgama · Fascicle 2

“Who can believe it? Only those who have seen the truths”. The five discourses of this fascicle all still speak of seven: seven good persons, seven blessings, seven suns, seven purities and seven chariots, seven ways of cutting off. None of the seven good persons has yet realized; all seven purities have remainder; no one of the seven chariots can reach the destination. What is counted is seven; what is come home to is one.

I. Where One Goes

The seven good persons share one practice, one seeing, and one cutting off; they differ only in how soon the “little conceit not yet ended” comes to its end, the first like burning bran that goes out as soon as it catches, the other six like sparks from the iron flying into the air and falling in different places. Beyond the seven there is one more, “already realized”, who does not go east, west, south, or north, but “in this very life his traces are stilled and he is extinguished”. The good person’s going comes home to no going.

II. What One Believes

All formations are impermanent: with no rain the grass and trees wither, and with seven suns Sumeru burns; “the law of fire stops there and never reaches here”—the Radiant Light, though spared the fire, is still among the formations. Sumeru will be destroyed; who can believe it? Not one who has seen its destruction, but one who has seen the truths. The great teacher Good Eye cultivated higher loving-kindness and was born in Radiant Light, and “the Dharma he taught did not reach the ultimate”; the ultimate is only to be freed from all suffering.

III. By What Means

“But by purity of precepts one gains purity of mind”; the seven purities arise one from another, up to purity of the knowledge of cutting off on the path’s track, where the World-Honored One sets forth nirvāṇa without remainder. To take purity of precepts for nirvāṇa is “calling what has remainder ‘without remainder’”, like taking the first chariot for Sāketa; to speak of nirvāṇa apart from the seven purities would make the ordinary person too attain final nirvāṇa. Riding one and leaving one, within a single day one arrives.

IV. What Is Cut Off

“It is by knowing and by seeing that the outflows are ended”. Cutting off by seeing ends the three bonds; the other six are in daily life: guarding the faculties, avoiding what is bad, using things for a reason, enduring, removing thoughts, reflecting on the awakening factors. Each by its own way, “all outflows ended and every bond undone”. Blessings cannot be measured; formations do not last. The giver is like a river entering the ocean; the practitioner is like the fire of the seven suns. Able to believe the one and to know the other, one can then cut off the seven.

Fascicle 2 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Sevens and is the last fascicle of the Chapter on Sevens. This fascicle holds five discourses, from the sixth, the Discourse on Where the Good Person Goes, to the tenth, the Discourse on the Ending of Outflows: three of them, the Discourse on Where the Good Person Goes, the Discourse on the Seven Suns, and the Discourse on the Ending of Outflows, are spoken by the World-Honored One to the bhikṣus; in the Discourse on the Blessings of the World the venerable Mahācunda asks and the World-Honored One answers; in the Discourse on the Seven Chariots the venerable Śāriputra and the venerable Pūrṇa Maitrāyaṇīputra discourse together. The Discourse on Where the Good Person Goes tells where the seven good persons go and of nirvāṇa without remainder: all seven good persons have a little conceit not yet ended and the five lower bonds already cut off, and by the similes of burning bran and of sparks flying from heated iron it distinguishes final nirvāṇa in the interval, final nirvāṇa on rebirth, final nirvāṇa with effort, final nirvāṇa without effort, and final nirvāṇa going upstream to Akaniṣṭha; nirvāṇa without remainder is seen by the wisdom of the unsurpassed stilling of traces and already realized, does not go to the ten directions, and in this very life his traces are stilled and he is extinguished. The Discourse on the Blessings of the World tells of seven blessings of the world and seven blessings beyond the world—of the blessings of the world the base text lists the first, the second, the third, and the seventh, and of the blessings beyond the world the first, the second, and the seventh—with the similes of the waters of the Gaṅgā entering the ocean and of the five rivers of Jambudvīpa entering the ocean, and closes with one verse of eight lines. The Discourse on the Seven Suns takes as its fixed phrase that all formations are impermanent, not lasting, quick to change, not to be relied upon, and tells how at a time of no rain, and when two suns up to seven suns appear in the world, the trees and the hundred grains, the ditches and streams, the great rivers, the great springs, the great ocean, the great earth, and Sumeru, king of mountains, dry up, are exhausted, burn, and are destroyed in order, which only one who has seen the truths can believe; it further tells the past story of the great teacher Good Eye, who is the World-Honored One’s former self—at that time the Dharma he taught did not reach the ultimate, and now, having appeared in the world, the Dharma he teaches reaches the ultimate. In the Discourse on the Seven Chariots, the venerable Śāriputra asks the venerable Pūrṇa Maitrāyaṇīputra: he lives the holy life under the ascetic Gautama not for the sake of purity of precepts up to purity of the knowledge of cutting off on the path’s track, but for the sake of nirvāṇa without remainder; the seven purities depend on one another in order, as King Prasenajit of Kośala had seven chariots stationed and went from Śrāvastī to Sāketa in a single day; the two venerable ones ask each other’s names and praise each other in turn. The Discourse on the Ending of Outflows tells that it is by knowing and by seeing that the outflows are ended, distinguishes right reflection and wrong reflection, and further tells of the seven ways of cutting off: by seeing, by guarding, by avoiding, by using, by enduring, by removing, and by reflection. The ten discourses of the Chapter on Sevens are here complete.

〔0 · Title〕（0427a10）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 2”. The translator’s attribution reads “translated by Gautama Saṅghadeva, the Tripiṭaka master of Kaśmīra, in the Eastern Jin”—in the Eastern Jin, it was translated by Gautama Saṅghadeva, the Tripiṭaka master who came from Kaśmīra. This fascicle belongs to the Chapter on Sevens; the chapter title is in Fascicle 1, marking itself as having ten discourses; Fascicle 1 holds its first five discourses, and this fascicle holds its last five discourses, being the last fascicle of the Chapter on Sevens. This fascicle has one verse of eight lines, in the Discourse on the Blessings of the World; it has no summary verse, and the summary verse at the head of the chapter is found in Fascicle 1. After the five discourses it closes with “Madhyama Āgama, Fascicle 2 [seven thousand nine hundred and thirty-four characters]”—the end of the fascicle marks this fascicle as seven thousand nine hundred and thirty-four characters; next comes the closing title of the chapter, “Chapter on Sevens of the Madhyama Āgama, the First, ends [sixteen thousand and forty-three characters] [first-day recitation]”—the Chapter on Sevens of the Madhyama Āgama, the first chapter, ends here, marking itself as sixteen thousand and forty-three characters and belonging to the first-day recitation. The ten discourses of this chapter are here complete.

〔6 · The World-Honored One Addressed the Bhikṣus〕（0427a15）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 addressed the bhikṣus: “I shall tell you where the seven good persons go and of nirvāṇa without remainder. Listen closely, listen closely! Attend to it well.” Then the bhikṣus received the instruction and listened. The Buddha said: “What are the seven? Bhikṣus! One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging. One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized. Bhikṣus! Practicing thus, where does he go? It is like burning bran, which goes out as soon as it catches. Know, bhikṣus, that he is likewise so: a little conceit not yet ended, the five lower bonds already cut off, he attains final nirvāṇa in the interval. This is called where the first good person goes; in the truth of the world it is so—such a person is found in the world.

“Next, bhikṣus! One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging. One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized. Bhikṣus! Practicing thus, where does he go? It is as when iron is heated until it blazes through and through, and struck with a hammer, sparks fly up into the air, and having risen they go out. Know, bhikṣus, that he is likewise so: a little conceit not yet ended, the five lower bonds already cut off, he attains final nirvāṇa in the interval. This is called where the second good person goes; in the truth of the world it is so—such a person is found in the world.

“Next, bhikṣus! One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging. One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized. Bhikṣus! Practicing thus, where does he go? It is as when iron is heated until it blazes through and through, and struck with a hammer, sparks fly up into the air, and coming back down from above they go out before reaching the ground. Know, bhikṣus, that he is likewise so: a little conceit not yet ended, the five lower bonds already cut off, he attains final nirvāṇa in the interval. This is called where the third good person goes; in the truth of the world it is so—such a person is found in the world.

“Next, bhikṣus! One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging. One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized. Bhikṣus! Practicing thus, where does he go? It is as when iron is heated until it blazes through and through, and struck with a hammer, sparks fly up into the air, and falling to the ground they go out. Know, bhikṣus, that he is likewise so: a little conceit not yet ended, the five lower bonds already cut off, he attains final nirvāṇa on rebirth. This is called where the fourth good person goes; in the truth of the world it is so—such a person is found in the world.

“Next, bhikṣus! One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging. One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized. Bhikṣus! Practicing thus, where does he go? It is as when iron is heated until it blazes through and through, and struck with a hammer, sparks fly up into the air and fall on a little firewood and grass, and it smokes or burns, and having burned it goes out. Know, bhikṣus, that he is likewise so: a little conceit not yet ended, the five lower bonds already cut off, he attains final nirvāṇa with effort. This is called where the fifth good person goes; in the truth of the world it is so—such a person is found in the world.

“Next, bhikṣus! One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging. One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized. Bhikṣus! Practicing thus, where does he go? It is as when iron is heated until it blazes through and through, and struck with a hammer, sparks fly up into the air and fall on much firewood and grass, and it smokes or burns, and only when it has burned it all up does it go out. Know, bhikṣus, that he is likewise so: a little conceit not yet ended, the five lower bonds already cut off, he attains final nirvāṇa without effort. This is called where the sixth good person goes; in the truth of the world it is so—such a person is found in the world.

“Next, bhikṣus! One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging. One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, yet not yet realized. Bhikṣus! Practicing thus, where does he go? It is as when iron is heated until it blazes through and through, and struck with a hammer, sparks fly up into the air and fall on much firewood and grass, and it smokes or burns, and having caught it then burns villages, cities, hills, forests, and open country; having burned villages, cities, hills, forests, and open country, it goes out only on reaching a road, reaching water, or reaching level ground. Know, bhikṣus, that he is likewise so: a little conceit not yet ended, the five lower bonds already cut off, he attains final nirvāṇa going upstream to Akaniṣṭha. This is called where the seventh good person goes; in the truth of the world it is so—such a person is found in the world.

“What is nirvāṇa without remainder? Bhikṣus! One should practice thus: as for me, there is no self, nor anything belonging to a self; in the future there will be no self, nor anything belonging to a self; what has come to be is cut off, and what is cut off is relinquished; there is happiness without being stained, and there is coming together without clinging. One who practices thus is seen by the wisdom of the unsurpassed stilling of traces, and already realized. Bhikṣus! I say that this person does not go east, nor west, south, north, to the four intermediate directions, up, or down, but in this very life his traces are stilled and he is extinguished.

“What I said before, where the seven good persons go and of nirvāṇa without remainder, was said for this reason.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on Where the Good Person Goes, the sixth, ends [a thousand one hundred and three characters]”.

〔7 · The Venerable Mahācunda〕（0427c27）Thus have I heard. At one time the Buddha was staying at Kauśāmbī, in Ghoṣila’s Park. At that time the venerable Mahācunda, in the late afternoon, rose from sitting in meditation, went to the Buddha, and having arrived paid homage, withdrew, sat to one side, and said to the Buddha: “World-Honored One, can blessings of the world be set forth?” The World-Honored One said to him: “They can. Cunda! There are seven blessings of the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit. What are the seven? Cunda! A son of good family or a daughter of good family who has faith gives the community of bhikṣus dwellings and halls. Cunda! This is called the first blessing of the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit.

“Next, Cunda! A son of good family or a daughter of good family who has faith, in the dwellings, gives beds and seats, rugs, woolen covers, felt mattresses, and bedding. Cunda! This is called the second blessing of the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit.

“Next, Cunda! A son of good family or a daughter of good family who has faith, in the dwellings, gives all kinds of new, clean, fine robes. Cunda! This is called the third blessing of the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit.

“Next, Cunda! A son of good family or a daughter of good family who has faith, in the dwellings, regularly gives the community morning gruel and the midday meal, and also provides park attendants to serve at command; if there is wind, rain, cold, or snow, he goes in person to the park and gives further offerings. When the community of bhikṣus has eaten, they are not anxious about wind, rain, cold, or snow soaking their robes, and day and night they are at ease, in the stillness of meditation, reflecting. Cunda! This is called the seventh blessing of the world [in the base text, between the third and the seventh there is no text for the fourth, fifth, and sixth], gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit.

“Cunda! A son of good family or a daughter of good family who has faith and has gained these seven blessings of the world, whether going or coming, whether standing or sitting, whether asleep or awake, whether by day or by night, his blessings are always arising, ever increasing and ever widening. Cunda! Just as the waters of the Gaṅgā flow out from their source and enter the great ocean, and along the way grow ever deeper and ever wider. Cunda! So too, a son of good family or a daughter of good family who has faith and has gained these seven blessings of the world, whether going or coming, whether standing or sitting, whether asleep or awake, whether by day or by night, his blessings are always arising, ever increasing and ever widening.”

Then the venerable Mahācunda rose from his seat, bared his right shoulder, knelt with his right knee on the ground, and kneeling upright with palms joined said to the Buddha: “World-Honored One, can blessings beyond the world be set forth?” The World-Honored One said to him: “They can. Cunda! There are seven further blessings that go beyond the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit. What are the seven? Cunda! A son of good family or a daughter of good family who has faith hears that the Tathāgata or a disciple of the Tathāgata is traveling in some place, and having heard it rejoices, filled with great exultation. Cunda! This is called the first blessing beyond the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit.

“Next, Cunda! A son of good family or a daughter of good family who has faith hears that the Tathāgata or a disciple of the Tathāgata wishes to come from there to here, and having heard it rejoices, filled with great exultation. Cunda! This is called the second blessing beyond the world, gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit.

“Next, Cunda! A son of good family or a daughter of good family who has faith hears that the Tathāgata or a disciple of the Tathāgata has come from there to here, and having heard it rejoices, filled with great exultation; with a pure mind he goes in person to see him, pays homage, and makes offerings; having made offerings, he takes the threefold refuge in the Buddha, the Dharma, and the community of bhikṣus, and receives the precepts. Cunda! This is called the seventh blessing beyond the world [in the base text, between the second and the seventh there is no text for the third, fourth, fifth, and sixth], gaining great good fortune, gaining great fruit, gaining great fame, gaining great merit.

“Cunda! If a son of good family or a daughter of good family who has faith gains these seven blessings of the world and also the seven further blessings beyond the world, his blessings cannot be counted—it cannot be said that there are so many blessings, so many fruits of blessing, so many rewards of blessing; there is only the great sum of blessing that cannot be limited, cannot be measured, cannot be reckoned. Cunda! It is as from Jambudvīpa there are five rivers: the first is the Gaṅgā, the second the Yamunā, the third the Sarayū, the fourth the Airāvatī, the fifth the Mahī; they flow into the great ocean, and along the way their water cannot be counted—it cannot be said that there are so many pints and bushels; there is only the great sum of water that cannot be limited, cannot be measured, cannot be reckoned. Cunda! So too, if a son of good family or a daughter of good family who has faith gains these seven blessings of the world and also the seven further blessings beyond the world, his blessings cannot be counted—it cannot be said that there are so many blessings, so many fruits of blessing, so many rewards of blessing; there is only the great sum of blessing that cannot be limited, cannot be measured, cannot be reckoned.” At that time the World-Honored One spoke a verse:

　　The river Gaṅgā, clear and easy to cross;

　　the ocean, rich in treasures, is king of all the waters.

　　Like the river’s water, revered by the people of the world,

　　where all the streams return, led into the great ocean—

　　so the person who gives robes, food, and drink,

　　beds and couches, cushions, and all kinds of seats:

　　a measureless reward of blessing, bringing one to a wonderful place,

　　like the river’s water, led into the great ocean.

Thus spoke the Buddha. The venerable Mahācunda and the bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Blessings of the World, the seventh, ends [nine hundred and ninety-three characters]”.

〔8 · The World-Honored One Addressed the Bhikṣus〕（0428c09）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in Āmrapālī’s Grove. At that time the World-Honored One addressed the bhikṣus: “All formations are impermanent, not lasting, quick to change, not to be relied upon; such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release. Why is that? At times there is no rain; when there is no rain, all the trees, the hundred grains, and the medicinal plants wither, are broken and destroyed entirely, and cannot last. Therefore all formations are impermanent, not lasting, quick to change, not to be relied upon; such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release.

“Next, at times two suns appear in the world; when two suns appear, all the ditches and streams dry up entirely and cannot last. Therefore all formations are impermanent, not lasting, quick to change, not to be relied upon; such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release.

“Next, at times three suns appear in the world; when three suns appear, all the great rivers dry up entirely and cannot last. Therefore all formations are impermanent, not lasting, quick to change, not to be relied upon; such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release.

“Next, at times four suns appear in the world; when four suns appear, the great springs—from which the five rivers of Jambudvīpa flow: the first is the Gaṅgā, the second the Yamunā, the third the Sarayū, the fourth the Airāvatī, the fifth the Mahī—those great springs dry up entirely and cannot last. Therefore all formations are impermanent, not lasting, quick to change, not to be relied upon; such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release.

“Next, at times five suns appear in the world; when five suns appear, the water of the great ocean falls by a hundred yojanas, falling further up to seven hundred yojanas; when five suns appear, the ocean’s water remains at seven hundred yojanas, falling further down to a hundred yojanas; when five suns appear, the water of the great ocean falls by the height of one palm tree, falling further up to seven palm trees; when five suns appear, the ocean’s water remains at seven palm trees, falling further down to one palm tree; when five suns appear, the ocean’s water falls by the height of one man, falling further up to seven men; when five suns appear, the ocean’s water remains at seven men, falling further down to one man; when five suns appear, the ocean’s water falls to the neck, to the shoulders, to the waist, to the hips, to the knees, to the ankles; until at a time the ocean’s water is gone and does not cover a finger. Therefore all formations are impermanent, not lasting, quick to change, not to be relied upon; such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release.

“Next, at times six suns appear in the world; when six suns appear, the whole great earth and Sumeru, king of mountains, all give off smoke, and become a single smoke, as when a potter first lights his kiln, everything gives off smoke and becomes a single smoke. So, when six suns appear, the whole great earth and Sumeru, king of mountains, all give off smoke, and become a single smoke. Therefore all formations are impermanent, not lasting, quick to change, not to be relied upon; such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release.

“Next, at times seven suns appear in the world; when seven suns appear, the whole great earth and Sumeru, king of mountains, blaze through and through, and become a single flame; so, when seven suns appear, the whole great earth and Sumeru, king of mountains, blaze through and through, and become a single flame, and the wind drives the flame up to the Brahmā heaven. At that time, among the gods of Radiant Light, those newly born in that heaven, not versed in the forming and destruction of the world, not seeing the forming and destruction of the world, not knowing the forming and destruction of the world, on seeing the great fire are all afraid, their hair standing on end, and think thus: ‘Surely the fire will not come here? Surely the fire will not come here?’ The gods born earlier, versed in the forming and destruction of the world, seeing the forming and destruction of the world, knowing the forming and destruction of the world, on seeing the great fire comfort the gods, saying: ‘Do not be afraid; the law of fire stops there and never reaches here.’ When seven suns appear, Sumeru, king of mountains, crumbles, breaks apart, and is destroyed entirely for a hundred yojanas, for two hundred yojanas, for three hundred yojanas, up to seven hundred yojanas it crumbles, breaks apart, and is destroyed entirely; when seven suns appear, Sumeru, king of mountains, and this great earth burn and are destroyed, and there remain no ashes or embers, as when butter-oil is burned, boiled away until nothing is left, with no smoke or soot remaining; so, when seven suns appear, of Sumeru, king of mountains, and this great earth there remain no ashes or embers. Therefore all formations are impermanent, not lasting, quick to change, not to be relied upon; such formations should not be delighted in; one should be weary of them, seek to let them go, and seek release.

“I have now told you that Sumeru, king of mountains, will crumble and be destroyed entirely. Who can believe it? Only those who have seen the truths. I have now told you that the water of the great ocean will dry up and be gone entirely. Who can believe it? Only those who have seen the truths. I have now told you that the whole great earth will burn entirely. Who can believe it? Only those who have seen the truths. Why is that? Bhikṣus! In the past there was a great teacher named Good Eye, honored as teacher by the sages of other paths, who had left behind desire and craving and attained the bases of supernormal power. The great teacher Good Eye had countless hundreds of thousands of disciples, and the great teacher Good Eye taught his disciples the dharma of the Brahmā world. When the great teacher Good Eye taught the dharma of the Brahmā world, those among his disciples who could not fully practice his dharma, when their lives ended, were born some among the gods of the Four Kings, some among the gods of the Thirty-Three, some among the Yāma gods, some among the Tuṣita gods, some among the gods who delight in creation, some among the gods who delight in the creations of others. When the great teacher Good Eye taught the dharma of the Brahmā world, those among his disciples who fully practiced his dharma cultivated the four Brahmā abodes and left behind desire, and when their lives ended were born in the Brahmā heaven. At that time the great teacher Good Eye thought thus: ‘I should not go to the next life together with my disciples and be born in the same place as they; I had better cultivate higher loving-kindness. Having cultivated higher loving-kindness, when my life ends I shall be born in the Heaven of Radiant Light.’ Then the great teacher Good Eye afterward cultivated higher loving-kindness; having cultivated higher loving-kindness, when his life ended he was born in the Heaven of Radiant Light. The great teacher Good Eye and his disciples trained in the way not in vain, and gained great fruit.

“Bhikṣus! What do you think? The great teacher Good Eye of the past, honored as teacher by the sages of other paths, who had left behind desire and craving and attained the bases of supernormal power—do you think it was someone else? Do not think so; know that it was I. At that time I was named the great teacher Good Eye, honored as teacher by the sages of other paths, who had left behind desire and craving and attained the bases of supernormal power; at that time I had countless hundreds of thousands of disciples, and at that time I taught my disciples the dharma of the Brahmā world. When I taught the dharma of the Brahmā world, those among my disciples who could not fully practice my dharma, when their lives ended, were born some among the gods of the Four Kings, some among the gods of the Thirty-Three, some among the Yāma gods, some among the Tuṣita gods, some among the gods who delight in creation, some among the gods who delight in the creations of others. When I taught the dharma of the Brahmā world, those among my disciples who fully practiced my dharma cultivated the four Brahmā abodes and left behind desire, and when their lives ended were born in the Brahmā heaven. At that time I thought thus: ‘I should not go to the next life together with my disciples and be born in the same place as they; I had better cultivate higher loving-kindness. Having cultivated higher loving-kindness, when my life ends I shall be born in the Heaven of Radiant Light.’ Afterward I cultivated higher loving-kindness; having cultivated higher loving-kindness, when my life ended I was born in the Heaven of Radiant Light. At that time I and my disciples trained in the way not in vain, and gained great fruit. At that time I myself practiced this way, benefiting myself and benefiting others, benefiting the many, pitying the world, seeking the good and benefit of gods and humans, seeking peace and happiness; at that time the Dharma I taught did not reach the ultimate, was not ultimately pure, was not the ultimate holy life, did not complete the ultimate holy life; at that time I was not free of birth, old age, sickness, death, weeping, and sorrow, nor yet able to be freed from all suffering.

“Bhikṣus! I have now appeared in the world as the Tathāgata, the Unattached, the Rightly and Fully Awakened, Accomplished in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer by the Dharma of the Path, the Teacher of Gods and Humans, called the Buddha, the Blessed One; I now benefit myself and benefit others, benefit the many, pity the world, and seek the good and benefit of gods and humans, seeking peace and happiness; the Dharma I now teach reaches the ultimate, is ultimately pure, is the ultimate holy life; the ultimate holy life completed, I am now free of birth, old age, sickness, death, weeping, and sorrow, and I have now been freed from all suffering.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Seven Suns, the eighth, ends [a thousand seven hundred and one characters]”.

〔9 · The Venerable Pūrṇa Maitrāyaṇīputra Also〕（0430a01）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Bamboo Grove Monastery, spending the summer retreat together with a great assembly of bhikṣus; the venerable Pūrṇa Maitrāyaṇīputra was also spending the summer retreat in the native land. Then the bhikṣus of the native land, having completed the summer retreat, after three months had passed and their robes were mended, took their robes and bowls and set out from the native land toward Rājagṛha, traveling by stages until they reached Rājagṛha, and stayed in the Bamboo Grove Monastery at Rājagṛha. Then the bhikṣus of the native land went to the World-Honored One, bowed their heads and paid homage, withdrew, and sat to one side. The World-Honored One asked: “Bhikṣus! Where have you come from? Where did you spend the summer retreat?” The bhikṣus of the native land answered: “World-Honored One! We have come from the native land, and spent the summer retreat in the native land.” The World-Honored One asked: “Among the bhikṣus of that native land, which bhikṣu is praised by all the bhikṣus: himself of few wishes and contented, and commending few wishes and contentment; himself dwelling in seclusion, and commending dwelling in seclusion; himself making effort, and commending effort; himself with right mindfulness, and commending right mindfulness; himself of one mind, and commending one-pointedness; himself with wisdom, and commending wisdom; himself with outflows ended, and commending the ending of outflows; himself encouraging aspiration and bringing about joy, and commending the encouraging of aspiration and the bringing about of joy?” The bhikṣus of the native land answered: “World-Honored One! The venerable Pūrṇa Maitrāyaṇīputra in that native land is praised by all the bhikṣus: himself of few wishes and contented, and commending few wishes and contentment; himself dwelling in seclusion, and commending dwelling in seclusion; himself making effort, and commending effort; himself with right mindfulness, and commending right mindfulness; himself of one mind, and commending one-pointedness; himself with wisdom, and commending wisdom; himself with outflows ended, and commending the ending of outflows; himself encouraging aspiration and bringing about joy, and commending the encouraging of aspiration and the bringing about of joy.”

At that time the venerable Śāriputra was sitting in the assembly. The venerable Śāriputra thought thus: ‘The World-Honored One asked those bhikṣus of the native land according to the matter, and the bhikṣus of the native land greatly praised the friend Pūrṇa Maitrāyaṇīputra: himself of few wishes and contented, and commending few wishes and contentment; himself dwelling in seclusion, and commending dwelling in seclusion; himself making effort, and commending effort; himself with right mindfulness, and commending right mindfulness; himself of one mind, and commending one-pointedness; himself with wisdom, and commending wisdom; himself with outflows ended, and commending the ending of outflows; himself encouraging aspiration and bringing about joy, and commending the encouraging of aspiration and the bringing about of joy.’ The venerable Śāriputra thought further: ‘When shall I be able to meet with the friend Pūrṇa Maitrāyaṇīputra and ask him a little about the meaning? Perhaps he will listen to what I ask.’

Then the World-Honored One, having completed the summer retreat at Rājagṛha, after three months had passed and his robes were mended, took his robe and bowl and set out from Rājagṛha toward Śrāvastī, traveling by stages until he reached Śrāvastī, and then stayed in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Śāriputra, having stayed together with the bhikṣus of the native land at Rājagṛha for some days, took his robe and bowl and went toward Śrāvastī, traveling by stages until he reached Śrāvastī, and likewise stayed in the Jeta Grove, Anāthapiṇḍada’s Park. Then the venerable Pūrṇa Maitrāyaṇīputra, having completed the summer retreat in the native land, after three months had passed and his robes were mended, took his robe and bowl and set out from the native land toward Śrāvastī, traveling by stages until he reached Śrāvastī, and also stayed in the Jeta Grove, Anāthapiṇḍada’s Park. The venerable Pūrṇa Maitrāyaṇīputra went to the World-Honored One, bowed his head and paid homage, spread his sitting cloth before the Tathāgata, and sat with legs crossed. Then the venerable Śāriputra asked the other bhikṣus: “Friends! Which one is the friend Pūrṇa Maitrāyaṇīputra?” The bhikṣus said to the venerable Śāriputra: “Yes, venerable sir! The one sitting before the Tathāgata, fair-skinned, with a high nose like a parrot’s beak—that is he.” Then the venerable Śāriputra, having come to know the features of Pūrṇa Maitrāyaṇīputra, kept them well in mind.

The venerable Pūrṇa Maitrāyaṇīputra, when the night had passed, at dawn put on his robe, took his bowl, and entered Śrāvastī for alms; having eaten, after midday, he put away his robe and bowl, washed his hands and feet, put his sitting cloth on his shoulder, and went to the place for walking meditation in the Andha Grove. The venerable Śāriputra also, when the night had passed, at dawn put on his robe, took his bowl, and entered Śrāvastī for alms; having eaten, after midday, he put away his robe and bowl, washed his hands and feet, put his sitting cloth on his shoulder, and went to the place for walking meditation in the Andha Grove. Then the venerable Pūrṇa Maitrāyaṇīputra reached the Andha Grove, spread his sitting cloth beneath a tree, and sat with legs crossed. The venerable Śāriputra also reached the Andha Grove, not far from Pūrṇa Maitrāyaṇīputra, spread his sitting cloth beneath a tree, and sat with legs crossed.

The venerable Śāriputra, in the late afternoon, rose from sitting in meditation, went to the venerable Pūrṇa Maitrāyaṇīputra, and they exchanged greetings; he withdrew, sat to one side, and then asked the venerable Pūrṇa Maitrāyaṇīputra: “Friend! Do you live the holy life under the ascetic Gautama?” He answered: “Yes.” “How is it, friend? Is it for the sake of purity of precepts that you live the holy life under the ascetic Gautama?” He answered: “No.” “Is it for the sake of purity of mind, for the sake of purity of view, for the sake of purity from the hindrance of doubt, for the sake of purity of knowledge and vision of what is the path and what is not, for the sake of purity of knowledge and vision of the path’s track, for the sake of purity of the knowledge of cutting off on the path’s track, that you live the holy life under the ascetic Gautama?” He answered: “No.” He asked again: “I asked you before, friend, whether you live the holy life under the ascetic Gautama, and you said yes; now I ask you, friend, whether it is for the sake of purity of precepts that you live the holy life under the ascetic Gautama, and you say no; whether it is for the sake of purity of mind, for the sake of purity of view, for the sake of purity from the hindrance of doubt, for the sake of purity of knowledge and vision of what is the path and what is not, for the sake of purity of knowledge and vision of the path’s track, for the sake of purity of the knowledge of cutting off on the path’s track, that you live the holy life under the ascetic Gautama, and you say no. Then for what reason do you live the holy life under the ascetic Gautama?” He answered: “Friend, it is for the sake of nirvāṇa without remainder.”

He asked again: “How is it, friend? Is it for the sake of purity of precepts that the ascetic Gautama sets forth nirvāṇa without remainder?” He answered: “No.” “Is it for the sake of purity of mind, for the sake of purity of view, for the sake of purity from the hindrance of doubt, for the sake of purity of knowledge and vision of what is the path and what is not, for the sake of purity of knowledge and vision of the path’s track, for the sake of purity of the knowledge of cutting off on the path’s track, that the ascetic Gautama sets forth nirvāṇa without remainder?” He answered: “No.” He asked again: “I asked you before: How is it, friend, is it for the sake of purity of precepts that the ascetic Gautama sets forth nirvāṇa without remainder? You said no. Is it for the sake of purity of mind, for the sake of purity of view, for the sake of purity from the hindrance of doubt, for the sake of purity of knowledge and vision of what is the path and what is not, for the sake of purity of knowledge and vision of the path’s track, for the sake of purity of the knowledge of cutting off on the path’s track, that the ascetic Gautama sets forth nirvāṇa without remainder? You said no. What is the meaning of what you say, friend? How can it be known?”

He answered: “Friend! If it were for the sake of purity of precepts that the World-Honored One, the ascetic Gautama, set forth nirvāṇa without remainder, then he would be calling what has remainder ‘without remainder’; if it were for the sake of purity of mind, for the sake of purity of view, for the sake of purity from the hindrance of doubt, for the sake of purity of knowledge and vision of what is the path and what is not, for the sake of purity of knowledge and vision of the path’s track, for the sake of purity of the knowledge of cutting off on the path’s track, that the World-Honored One, the ascetic Gautama, set forth nirvāṇa without remainder, then he would be calling what has remainder ‘without remainder’. Friend! If apart from these dharmas the World-Honored One set forth nirvāṇa without remainder, then the ordinary person too would attain final nirvāṇa, since the ordinary person too is apart from these dharmas. Friend! But by purity of precepts one gains purity of mind; by purity of mind one gains purity of view; by purity of view one gains purity from the hindrance of doubt; by purity from the hindrance of doubt one gains purity of knowledge and vision of what is the path and what is not; by purity of knowledge and vision of what is the path and what is not one gains purity of knowledge and vision of the path’s track; by purity of knowledge and vision of the path’s track one gains purity of the knowledge of cutting off on the path’s track; by purity of the knowledge of cutting off on the path’s track the World-Honored One, the ascetic Gautama, sets forth nirvāṇa without remainder.

“Friend! Listen further. In the past King Prasenajit of Kośala was in Śrāvastī and had business in Sāketa, and he thought thus: ‘By what means can I make the journey from Śrāvastī to Sāketa in a single day?’ He thought further: ‘I had better have seven chariots stationed along the way from Śrāvastī to Sāketa.’ Then he had seven chariots stationed along the way from Śrāvastī to Sāketa. Having had seven chariots stationed, he set out from Śrāvastī: reaching the first chariot he mounted the first chariot; reaching the second chariot he left the first chariot and mounted the second chariot; reaching the third chariot he left the second chariot and mounted the third chariot; reaching the fourth chariot he left the third chariot and mounted the fourth chariot; reaching the fifth chariot he left the fourth chariot and mounted the fifth chariot; reaching the sixth chariot he left the fifth chariot and mounted the sixth chariot; reaching the seventh chariot he mounted the seventh chariot [before mounting the seventh chariot the base text has no text of leaving the sixth chariot], and within a single day he reached Sāketa.

“Having finished his business in Sāketa, surrounded by his great ministers, he sat in the king’s main hall; the ministers asked: ‘How is it, Your Majesty? Did you make the journey from Śrāvastī to Sāketa in a single day?’ The king said: ‘Yes.’ ‘How is it, Your Majesty? Did you ride the first chariot from Śrāvastī to Sāketa in a single day?’ The king said: ‘No.’ ‘Did you ride the second chariot, ride the third chariot, up to the seventh chariot, from Śrāvastī to Sāketa?’ The king said: ‘No.’ How is it, friend? When King Prasenajit of Kośala was questioned again by his ministers, how should he answer?

“The king answered his ministers: ‘I was in Śrāvastī and had business in Sāketa, and I thought thus: “By what means can I make the journey from Śrāvastī to Sāketa in a single day?” I thought further: “I had better have seven chariots stationed along the way from Śrāvastī to Sāketa.” Then I had seven chariots stationed along the way from Śrāvastī to Sāketa. Having had seven chariots stationed, I set out from Śrāvastī: reaching the first chariot I mounted the first chariot; reaching the second chariot I left the first chariot and mounted the second chariot; reaching the third chariot I left the second chariot and mounted the third chariot; reaching the fourth chariot I left the third chariot and mounted the fourth chariot; reaching the fifth chariot I left the fourth chariot and mounted the fifth chariot; reaching the sixth chariot I left the fifth chariot and mounted the sixth chariot; reaching the seventh chariot I mounted the seventh chariot, and within a single day I reached Sāketa.’

“Thus, friend, did King Prasenajit of Kośala answer what his ministers asked. In the same way, friend, by purity of precepts one gains purity of mind; by purity of mind one gains purity of view; by purity of view one gains purity from the hindrance of doubt; by purity from the hindrance of doubt one gains purity of knowledge and vision of what is the path and what is not; by purity of knowledge and vision of what is the path and what is not one gains purity of knowledge and vision of the path’s track; by purity of knowledge and vision of the path’s track one gains purity of the knowledge of cutting off on the path’s track; by purity of the knowledge of cutting off on the path’s track the World-Honored One sets forth nirvāṇa without remainder.”

Then the venerable Śāriputra asked the venerable Pūrṇa Maitrāyaṇīputra: “What is your name, friend? How do those who live the holy life call you, friend?” The venerable Pūrṇa Maitrāyaṇīputra answered: “Friend! My name is Pūrṇa; my mother’s name is Maitrāyaṇī, and so those who live the holy life call me Pūrṇa Maitrāyaṇīputra.” The venerable Śāriputra praised him: “Good, good! The friend Pūrṇa Maitrāyaṇīputra, as a disciple of the Tathāgata, is wise, eloquent, intelligent, and decisive in what he does, at peace and fearless, accomplished in self-mastery, has attained great eloquence, has gained the banner of the deathless, and in the realm of the deathless has himself realized, attained, and dwells; for when asked by me the very deep meaning, the friend could answer it all. Friend Pūrṇa Maitrāyaṇīputra! Those who live the holy life gain great benefit in getting to meet the friend Pūrṇa Maitrāyaṇīputra, going to see him from time to time and paying homage from time to time; I too now gain great benefit, going to see him from time to time and paying homage from time to time. Those who live the holy life should carry the friend Pūrṇa Maitrāyaṇīputra on their heads wrapped in their robes, for great benefit; I too now gain great benefit, going to see him from time to time and paying homage from time to time.”

The venerable Pūrṇa Maitrāyaṇīputra asked the venerable Śāriputra: “What is your name, friend? How do those who live the holy life call you, friend?” The venerable Śāriputra answered: “Friend! My name is Upatiṣya; my mother’s name is Śārī, and so those who live the holy life call me Śāriputra.” The venerable Pūrṇa Maitrāyaṇīputra praised him: “I have now been discoursing with a disciple of the World-Honored One without knowing it, discoursing with the second honored one without knowing it, discoursing with the General of the Dharma without knowing it, discoursing with the one who turns the wheel of the Dharma again as a disciple without knowing it. Had I known that it was the venerable Śāriputra, I could not have answered even a single phrase—how much less such deep discussion? Good, good, venerable Śāriputra! As a disciple of the Tathāgata, he is wise, eloquent, intelligent, and decisive in what he does, at peace and fearless, accomplished in self-mastery, has attained great eloquence, has gained the banner of the deathless, and in the realm of the deathless has himself realized, attained, and dwells; for the venerable one asked with a meaning very deep, very deep indeed. Venerable Śāriputra! Those who live the holy life gain great benefit in getting to meet the venerable Śāriputra, going to see him from time to time and paying homage from time to time; I too now gain great benefit, going to see him from time to time and paying homage from time to time. Those who live the holy life should carry the venerable Śāriputra on their heads wrapped in their robes, for great benefit; I too now gain great benefit, going to see him from time to time and paying homage from time to time.” Thus the two worthies commended each other and praised each other’s goodness, rejoiced and practiced accordingly, rose from their seats, and each returned to his own place. At the end of the discourse the base text marks “The Discourse on the Seven Chariots, the ninth, ends [two thousand five hundred and eight characters]”.

〔10 · The World-Honored One Addressed the Bhikṣus〕（0431c15）Thus have I heard. At one time the Buddha was staying among the Kuru, in the Kuru town of Jianmosetan. At that time the World-Honored One addressed the bhikṣus: “It is by knowing and by seeing that the outflows are ended, not by not knowing and not seeing. How is it by knowing and by seeing that the outflows are ended? There is right reflection and wrong reflection. If one reflects wrongly, the outflow of desire not yet arisen arises, and once arisen it increases and widens; the outflow of existence and the outflow of ignorance not yet arisen arise, and once arisen they increase and widen. If one reflects rightly, the outflow of desire not yet arisen does not arise, and once arisen it ceases; the outflow of existence and the outflow of ignorance not yet arisen do not arise, and once arisen they cease.

“But the ordinary, foolish person does not get to hear the right Dharma, does not meet true friends, does not know the noble Dharma, is not disciplined in the noble Dharma, and does not know the Dharma as it really is. For one who reflects wrongly, the outflow of desire not yet arisen arises, and once arisen it increases and widens; the outflow of existence and the outflow of ignorance not yet arisen arise, and once arisen they increase and widen. For one who reflects rightly, the outflow of desire not yet arisen does not arise, and once arisen it ceases; the outflow of existence and the outflow of ignorance not yet arisen do not arise, and once arisen they cease. Because he does not know the Dharma as it really is, he thinks of what should not be thought of, and does not think of what should be thought of; because he thinks of what should not be thought of and does not think of what should be thought of, the outflow of desire not yet arisen arises, and once arisen it increases and widens; the outflow of existence and the outflow of ignorance not yet arisen arise, and once arisen they increase and widen.

“The learned noble disciple gets to hear the right Dharma, meets true friends, is disciplined in the noble Dharma, and knows the Dharma as it really is. For one who reflects wrongly, the outflow of desire not yet arisen arises, and once arisen it increases and widens; the outflow of existence and the outflow of ignorance not yet arisen arise, and once arisen they increase and widen. For one who reflects rightly, the outflow of desire not yet arisen does not arise, and once arisen it ceases; the outflow of existence and the outflow of ignorance not yet arisen do not arise, and once arisen they cease. Having known the Dharma as it really is, he does not think of what should not be thought of, and thinks of what should be thought of; because he does not think of what should not be thought of and thinks of what should be thought of, the outflow of desire not yet arisen does not arise, and once arisen it ceases; the outflow of existence and the outflow of ignorance not yet arisen do not arise, and once arisen they cease.

“There are seven dharmas for cutting off outflows, afflictions, and sorrow. What are the seven? There are outflows cut off by seeing, outflows cut off by guarding, outflows cut off by avoiding, outflows cut off by using, outflows cut off by enduring, outflows cut off by removing, and outflows cut off by reflection.

“How are outflows cut off by seeing? The ordinary, foolish person does not get to hear the right Dharma, does not meet true friends, does not know the noble Dharma, is not disciplined in the noble Dharma, and does not know the Dharma as it really is; because he reflects wrongly, he thinks thus: ‘Did I exist in the past? Did I not exist in the past? By what cause did I exist in the past? How did I exist in the past? Shall I exist in the future? Shall I not exist in the future? By what cause shall I exist in the future? How shall I exist in the future? He doubts his own self: What is this? How is this? This being now—whence has it come, and where will it go? By what cause did it originally come to be, and by what cause will it come to be?’ Reflecting wrongly thus, among the six views, a view arises according to his thinking, and there arises: there truly is a self; this view arising, there arises: there truly is no self; this view arising, there arises: the self sees the self; this view arising, there arises: the self sees what is not the self; this view arising, there arises: what is not the self sees the self; this view arising, there arises: this is the self, which can speak, can know, can act, causes to act, rises in acting, causes to rise, is born here and there and receives the reward of good and evil, has certainly come from nowhere, certainly is not, and certainly will not be. This is called the ruin of views, being moved by views, bound by the bond of views. Because of this the ordinary, foolish person receives the suffering of birth, old age, sickness, and death.

“The learned noble disciple gets to hear the right Dharma, meets true friends, is disciplined in the noble Dharma, knows the Dharma as it really is, knows suffering as it really is, knows the arising of suffering, the cessation of suffering, and the path to the cessation of suffering as they really are. Having known thus as it really is, the three bonds are ended; with the three bonds of the view of the body, clinging to precepts, and doubt ended, he attains stream-entry, does not fall into evil dharmas, and is certainly bound for right awakening, receiving at most seven existences; after seven comings and goings among gods and humans, he reaches the end of suffering. If one does not know and see, afflictions and sorrow arise; knowing and seeing, afflictions and sorrow do not arise. This is called outflows cut off by seeing.

“How are outflows cut off by guarding? Bhikṣus! When the eye sees a form, one guards the eye faculty by rightly reflecting on the contemplation of the impure; one who does not guard the eye faculty reflects wrongly with the contemplation of the pure. If one does not guard, afflictions and sorrow arise; guarding, afflictions and sorrow do not arise. In the same way with the ear, nose, tongue, and body; when the mind knows dharmas, one guards the mind faculty by rightly reflecting on the contemplation of the impure; one who does not guard the mind faculty reflects wrongly with the contemplation of the pure. If one does not guard, afflictions and sorrow arise; guarding, afflictions and sorrow do not arise. This is called outflows cut off by guarding.

“How are outflows cut off by avoiding? Bhikṣus! On seeing a wild elephant one should avoid it, and likewise wild horses, wild cattle, wild dogs, poisonous snakes, bad roads, ditches and pits, latrines, rivers, deep springs, and cliffs. Bad friends, bad companions, bad teachers of other paths, bad neighborhoods, and bad dwellings—if those who live the holy life stay together with them, people who had no doubts would be made to have doubts; a bhikṣu should avoid them. Bad friends, bad companions, bad teachers of other paths, bad neighborhoods, and bad dwellings—if those who live the holy life stay together with them, people who had no doubts would be made to have doubts; all of them should be avoided. If one does not avoid them, afflictions and sorrow arise; avoiding them, afflictions and sorrow do not arise. This is called outflows cut off by avoiding.

“How are outflows cut off by using? Bhikṣus! If one uses robes, it is not for gain and not out of pride, not for adornment, but only against gnats, wind and rain, cold and heat, and for the sake of shame and scruple. If one uses food and drink, it is not for gain and not out of pride, not to grow fat and pleased, but only so that the body may last long, to remove afflictions and sorrow, in order to practice the holy life, so that old illnesses are cut off and new illnesses do not arise, to last long at peace and without illness. If one uses a dwelling, beds, and bedding, it is not for gain and not out of pride, not for adornment, but only so that weariness may be relieved and one may sit quietly. If one uses medicine, it is not for gain and not out of pride, not to grow fat and pleased, but only so that illness and affliction may be removed, to sustain the life faculty, at peace and without illness. If one does not use them so, afflictions and sorrow arise; using them so, afflictions and sorrow do not arise. This is called outflows cut off by using.

“How are outflows cut off by enduring? Bhikṣus! For the sake of with effort cutting off evil and unwholesome things and cultivating good dharmas, one always has the thought of rising up, applies the mind diligently, and even if body, skin and flesh, sinews and bones, blood and marrow all dry up, does not give up effort; only when one gains what one seeks does one give up effort. Bhikṣus! One should further endure hunger and thirst, cold and heat, gnats, flies, fleas, and lice, being pressed by wind and sun, harsh words and blows, and be able to endure them; when the body meets with illnesses, extremely painful, even until life is about to be cut off, all kinds of unpleasant things, one is able to endure them all. If one does not endure, afflictions and sorrow arise; enduring, afflictions and sorrow do not arise. This is called outflows cut off by enduring.

“How are outflows cut off by removing? Bhikṣus! A thought of desire arises and is not removed, cut off, and let go; a thought of hatred or a thought of harming arises and is not removed, cut off, and let go; if one does not remove them, afflictions and sorrow arise; removing them, afflictions and sorrow do not arise. This is called outflows cut off by removing.

“How are outflows cut off by reflection? Bhikṣus! Reflecting on the first awakening factor, mindfulness, dependent on seclusion, dependent on dispassion, dependent on cessation, rising toward deliverance; dharma, effort, joy, tranquility, concentration [the five awakening factors between are written together without a break in the base text], reflecting on the seventh awakening factor, equanimity, dependent on seclusion, dependent on dispassion, dependent on cessation, tending toward deliverance. If one does not reflect, afflictions and sorrow arise; reflecting, afflictions and sorrow do not arise. This is called outflows cut off by reflection.

“If a bhikṣu has outflows to be cut off by seeing, he cuts them off by seeing; outflows to be cut off by guarding, he cuts them off by guarding; outflows to be cut off by avoiding, he cuts them off by avoiding; outflows to be cut off by using, he cuts them off by using; outflows to be cut off by enduring, he cuts them off by enduring; outflows to be cut off by removing, he cuts them off by removing; outflows to be cut off by reflection, he cuts them off by reflection—this is called a bhikṣu with all outflows ended and every bond undone, who by right knowledge reaches the end of suffering.” Thus spoke the Buddha. Those bhikṣus, having heard what the Buddha said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on the Ending of Outflows, the tenth, ends [a thousand six hundred and twenty-one characters]”.