中阿含經 白話全本Madhyama Āgama · Complete Vernacular

Fascicle 1 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Sevens and is the first fascicle of the Chapter on Sevens. This fascicle holds five discourses, from the first, the Discourse on Good Dharmas, to the fifth, the Discourse on the Simile of the Woodpile, all of them spoken by the World-Honored One to the bhikṣus. The Discourse on Good Dharmas says that a bhikṣu who accomplishes seven dharmas—knowing the Dharma, knowing the meaning, knowing the time, knowing moderation, knowing oneself, knowing the assembly, and knowing the superior and inferior among persons—attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows; the one item of knowing the superior and inferior among persons is distinguished layer upon layer by two kinds of persons, up to the one who benefits himself and benefits others as the very first, with the simile of the cow’s milk, curd, and butter, up to the essence of butter. The Discourse on the Pārijāta Tree takes the seven stages of the pārijāta tree of the gods of the Thirty-Three—the leaves yellowing, the leaves fallen, the leaves growing again, the web forming, the forming like a bird’s beak, the opening like a bowl, and the full bloom—as a simile for the noble disciple, from thinking of leaving home, shaving the head and training in the way, and the four dhyānas in order, up to the ending of all outflows, when the gods of the Thirty-Three gather and praise him in acclamation. The Discourse on the Simile of the City takes a king’s border city, with its seven requisites complete and its four provisions plentiful, as a simile for the noble disciple who obtains the seven good dharmas and reaches the four higher states of mind, and is not taken advantage of by King Māra. The Discourse on the Simile of Water first speaks of the seven persons in water, and then of the seven persons likened to water; the bhikṣus ask its meaning, and the World-Honored One distinguishes it for them: from the person who always lies submerged, through the one who comes out and sinks again and the one who comes out and stays, to the stream-enterer, the one of one more coming, the one whose five lower bonds are ended, and up to the brāhmaṇa standing on the bank, whose mind is liberated from the outflows. In the Discourse on the Simile of the Woodpile, the World-Honored One is wandering in Kośala; on the road he sees a great woodpile blazing through and through, and questions and answers the bhikṣus seven times: the first time setting a thing of extreme pain against the happiness of embracing a girl, and the six times after setting a thing of extreme pain against the happiness of receiving people’s gifts of faith, warning them not to let those who train as ascetics lose the ascetic’s way; when this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds, and sixty bhikṣus gave up the precepts and returned home. At the head of the chapter there is one summary verse, listing the names of the ten discourses of the chapter.

〔0 · Title〕（0421a03）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 1”. The translator’s attribution reads “translated by Gautama Saṅghadeva, the Tripiṭaka master of Kaśmīra, in the Eastern Jin, in the reigns of Emperors Xiaowu and An, from the eleventh month of the first year of Long’an to the sixth month of the second year, completed at Dongting Monastery, taken down by Daozu”—in the reigns of Emperor Xiaowu and Emperor An of the Eastern Jin, from the eleventh month of the first year of Long’an to the sixth month of the second year, the translation was completed at Dongting Monastery; it was translated by Gautama Saṅghadeva, the Tripiṭaka master who came from Kaśmīra, and Daozu took it down in writing. Next comes the chapter title, “Chapter on Sevens of the Madhyama Āgama, the First [ten discourses] [first-day recitation]”—the Chapter on Sevens of the Madhyama Āgama, the first chapter, marking itself as having ten discourses and belonging to the first-day recitation; below it, an interlinear note further marks “[five and a half chapters, sixty-four discourses in all]”. This fascicle is the first fascicle of the Chapter on Sevens and holds its first five discourses; it has no verses. After the five discourses it closes with “Madhyama Āgama, Fascicle 1 [eight thousand one hundred and nine characters] [first-day recitation]”—the end of the fascicle marks this fascicle as eight thousand one hundred and nine characters, belonging to the first-day recitation.

〔Summary verse · Discourses 1–10〕（0421a10）After the chapter title there is one summary verse of two lines, listing the names of the ten discourses of this chapter: “Good Dharmas, the Pārijāta Tree, the City, Water, the Simile of the Woodpile”, “Where the Good Person Goes, the Blessings of the World, the Sun, the Chariot, the Ending of Outflows—seven”. The first line gives in order the names of the five discourses of this fascicle—the Discourse on Good Dharmas, the Discourse on the Pārijāta Tree, the Discourse on the Simile of the City, the Discourse on the Simile of Water, and the Discourse on the Simile of the Woodpile; the base text writes the pārijāta tree and the city together without a break, and this is recorded as it stands, not split. What the second line lists are the names of the remaining five discourses of this chapter. This fascicle holds its first five discourses.

〔1 · The World-Honored One Addressed the Bhikṣus〕（0421a14）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: “If a bhikṣu accomplishes seven dharmas, he attains joy and happiness among the worthy and noble, and is rightly bound for the ending of outflows. What are the seven dharmas? A bhikṣu knows the Dharma, knows the meaning, knows the time, knows moderation, knows himself, knows the assembly, and knows the superior and inferior among persons.

“How does a bhikṣu know the Dharma? A bhikṣu knows the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning; this is called a bhikṣu knowing the Dharma. If a bhikṣu does not know the Dharma, he does not know the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning; such a bhikṣu does not know the Dharma. If a bhikṣu knows the Dharma well, he knows the discourses, the songs, the expositions, the verses, the causes, the compilations, the origins, the sayings, the birth stories, the detailed explanations, the marvelous dharmas, and the statement of their meaning; this is called a bhikṣu knowing the Dharma well.

“How does a bhikṣu know the meaning? A bhikṣu knows of each saying its meaning: this is that meaning, this is this meaning; this is called a bhikṣu knowing the meaning. If a bhikṣu does not know the meaning, he does not know of each saying its meaning: this is that meaning, this is this meaning; such a bhikṣu does not know the meaning. If a bhikṣu knows the meaning well, he knows of each saying its meaning: this is that meaning, this is this meaning; this is called a bhikṣu knowing the meaning well.

“How does a bhikṣu know the time? A bhikṣu knows: when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity; this is called a bhikṣu knowing the time. If a bhikṣu does not know the time, he does not know that when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity; such a bhikṣu does not know the time. If a bhikṣu knows the time well, he knows that when it is time to cultivate the lower sign, when the higher sign, when the sign of equanimity; this is called a bhikṣu knowing the time well.

“How does a bhikṣu know moderation? A bhikṣu knows moderation: in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, to dispel sleep and cultivate right knowledge; this is called a bhikṣu knowing moderation. If a bhikṣu does not know moderation, then in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, in dispelling sleep and cultivating right knowledge, he does not know the measure of any of them; such a bhikṣu does not know moderation. If a bhikṣu knows moderation well, then in drinking or eating, in going or staying, in sitting or lying, in speaking or keeping silent, in relieving himself, in dispelling sleep and cultivating right knowledge, he knows the measure of each of them; this is called a bhikṣu knowing moderation well.

“How does a bhikṣu know himself? A bhikṣu knows of himself: I have this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment; this is called a bhikṣu knowing himself. If a bhikṣu does not know himself, he does not know of himself that he has this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment; such a bhikṣu does not know himself. If a bhikṣu knows himself well, he knows of himself that he has this much faith, precepts, learning, giving, wisdom, eloquence, āgama, and attainment; this is called a bhikṣu knowing himself well.

“How does a bhikṣu know the assembly? A bhikṣu knows: this is the assembly of kṣatriyas, this is the assembly of brāhmaṇas, this is the assembly of householders, this is the assembly of ascetics; in that assembly I should go thus, stay thus, sit thus, speak thus, keep silent thus; this is called a bhikṣu knowing the assembly. If a bhikṣu does not know the assembly, he does not know that this is the assembly of kṣatriyas, this is the assembly of brāhmaṇas, this is the assembly of householders, this is the assembly of ascetics, and that in that assembly he should go thus, stay thus, sit thus, speak thus, keep silent thus; such a bhikṣu does not know the assembly. If a bhikṣu knows the assembly well, he knows that this is the assembly of kṣatriyas, this is the assembly of brāhmaṇas, this is the assembly of householders, this is the assembly of ascetics, and that in that assembly he should go thus, stay thus, sit thus, speak thus, keep silent thus; this is called a bhikṣu knowing the assembly well.

“How does a bhikṣu know the superior and inferior among persons? A bhikṣu knows that there are two kinds of persons, those with faith and those without; one with faith is superior, one without faith is inferior. Persons with faith are again of two kinds: those who often go to see the bhikṣus, and those who do not often go to see the bhikṣus; one who often goes to see the bhikṣus is superior, one who does not often go to see the bhikṣus is inferior. Persons who often go to see the bhikṣus are again of two kinds: those who pay respect to the bhikṣus, and those who do not pay respect to the bhikṣus; one who pays respect to the bhikṣus is superior, one who does not pay respect to the bhikṣus is inferior. Persons who pay respect to the bhikṣus are again of two kinds: those who ask about the discourses, and those who do not ask about the discourses; one who asks about the discourses is superior, one who does not ask about the discourses is inferior. Persons who ask about the discourses are again of two kinds: those who listen to the discourses single-mindedly, and those who do not listen to the discourses single-mindedly; one who listens single-mindedly is superior, one who does not listen single-mindedly is inferior. Persons who listen to the discourses single-mindedly are again of two kinds: those who hear and retain the Dharma, and those who hear and do not retain the Dharma; one who hears and retains the Dharma is superior, one who hears and does not retain the Dharma is inferior. Persons who hear and retain the Dharma are again of two kinds: those who hear the Dharma and contemplate its meaning, and those who hear the Dharma and do not contemplate its meaning; one who hears the Dharma and contemplates its meaning is superior, one who hears the Dharma and does not contemplate its meaning is inferior. Persons who hear the Dharma and contemplate its meaning are again of two kinds: those who know the Dharma, know the meaning, go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma; and those who do not know the Dharma, do not know the meaning, do not go toward the Dharma and what accords with it, do not follow the Dharma, and do not practice according to the Dharma. One who knows the Dharma, knows the meaning, goes toward the Dharma and what accords with it, follows the Dharma, and practices according to the Dharma is superior; one who does not know the Dharma, does not know the meaning, does not go toward the Dharma and what accords with it, does not follow the Dharma, and does not practice according to the Dharma is inferior. Persons who know the Dharma, know the meaning, go toward the Dharma and what accords with it, follow the Dharma, and practice according to the Dharma are again of two kinds: those who benefit themselves and benefit others, benefit the many, pity the world, and seek the good and benefit of gods and humans, seeking peace and happiness; and those who do not benefit themselves, do not benefit others, do not benefit the many, do not pity the world, and do not seek the good and benefit of gods and humans, seeking peace and happiness.

“If one benefits himself and benefits others, benefits the many, pities the world, and seeks the good and benefit of gods and humans, seeking peace and happiness, this person among those persons is the very first, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful. It is like this: from the cow comes milk, from milk comes curd, from curd comes fresh butter, from fresh butter comes ripened butter, from ripened butter comes the essence of butter, and the essence of butter is the very first among them, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful. So too, if a person benefits himself and benefits others, benefits the many, pities the world, and seeks the good and benefit of gods and humans, seeking peace and happiness, then among these two kinds of persons, as told above, as distinguished above, as set forth above, this person is the first, the greatest, the highest, the utmost, the superior, the most honored, the most wonderful. This is called a bhikṣu knowing the superior and inferior among persons.” 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 Good Dharmas, the first, ends [one thousand four hundred and twenty-three characters]”.

〔2 · The World-Honored One Addressed the Bhikṣus〕（0422a20）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: “When the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow, at that time the gods of the Thirty-Three are glad and rejoice: the leaves of the pārijāta tree will soon fall. Next, when the leaves of the pārijāta tree of the gods of the Thirty-Three have fallen, at that time the gods of the Thirty-Three are glad and rejoice: the leaves of the pārijāta tree will soon grow again. Next, when the leaves of the pārijāta tree of the gods of the Thirty-Three have grown again, at that time the gods of the Thirty-Three are glad and rejoice: the pārijāta tree will soon form its web. Next, when the pārijāta tree of the gods of the Thirty-Three has formed its web, at that time the gods of the Thirty-Three are glad and rejoice: the pārijāta tree will soon put forth what is like a bird’s beak. Next, when the pārijāta tree of the gods of the Thirty-Three has put forth what is like a bird’s beak, at that time the gods of the Thirty-Three are glad and rejoice: the pārijāta tree will soon open like a bowl. Next, when the pārijāta tree of the gods of the Thirty-Three has opened like a bowl, at that time the gods of the Thirty-Three are glad and rejoice: the pārijāta tree will soon be fully in bloom. When the pārijāta tree is fully in bloom, the reach of its light, the glow of its color, and the spread of its fragrance extend all around for a hundred yojanas; at that time the gods of the Thirty-Three, in the four months of midsummer, amuse themselves fully endowed with the five strands of sense pleasure of the gods. This is called the gods of the Thirty-Three gathering and amusing themselves beneath the pārijāta tree.

“Of such a meaning, the noble disciple is likewise so. When the noble disciple thinks of leaving home, the noble disciple is then called leaves yellowing, as when the leaves of the pārijāta tree of the gods of the Thirty-Three turn yellow. Next, when the noble disciple shaves off hair and beard, puts on the dyed robe, and with faith leaves home, goes forth from home, and trains in the way, the noble disciple is then called leaves fallen, as when the leaves of the pārijāta tree of the gods of the Thirty-Three fall. Next, when the noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, attains and dwells in the first dhyāna, the noble disciple is then called leaves growing again, as when the leaves of the pārijāta tree of the gods of the Thirty-Three grow again. Next, when the noble disciple, initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, attains and dwells in the second dhyāna, the noble disciple is then called the web forming, as when the pārijāta tree of the gods of the Thirty-Three forms its web. Next, when the noble disciple, secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, attains and dwells in the third dhyāna, the noble disciple is then called like a bird’s beak, as the pārijāta tree of the gods of the Thirty-Three is like a bird’s beak. Next, when the noble disciple, happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, attains and dwells in the fourth dhyāna, the noble disciple is then called like a bowl, as the pārijāta tree of the gods of the Thirty-Three is like a bowl.

“Next, when the noble disciple’s outflows are ended, his mind is liberated and he is liberated by wisdom, and in this very life he knows and realizes for himself and dwells having attained realization: birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is. At that time the noble disciple is called fully in bloom, as when the pārijāta tree of the gods of the Thirty-Three is fully in bloom. He is an arhat bhikṣu whose outflows are ended, and the gods of the Thirty-Three gather in the Hall of Good Dharma and praise in acclamation: ‘Such a venerable disciple of such a village has shaved off hair and beard, put on the dyed robe, and with faith left home, gone forth from home, and trained in the way; his outflows are ended, his mind is liberated and he is liberated by wisdom, and in this very life he knows and realizes for himself and dwells having attained realization: birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is.’ This is called the gathering of the arhats whose outflows are ended, as the gods of the Thirty-Three gather together beneath the pārijāta tree.” 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 Pārijāta Tree, the second, ends [seven hundred and fifty-two characters]”.

〔3 · The World-Honored One Addressed the Bhikṣus〕（0422c11）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: “As a king’s border city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get, is therefore not broken by an outside enemy, except only by its own ruin from within.

“What are the seven requisites of the royal city complete? The king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed, for peace within and to hold off enemies without; this is called the royal city’s first requisite complete. Next, the king’s border city digs a moat, made very deep and wide, well kept and dependable, for peace within and to hold off enemies without; this is called the royal city’s second requisite complete. Next, the king’s border city opens the roads around it on every side, cleared level and broad, for peace within and to hold off enemies without; this is called the royal city’s third requisite complete. Next, the king’s border city assembles the four kinds of troops—elephant troops, horse troops, chariot troops, and foot troops—for peace within and to hold off enemies without; this is called the royal city’s fourth requisite complete. Next, the king’s border city makes ready its weapons—bows, arrows, spears, and halberds—for peace within and to hold off enemies without; this is called the royal city’s fifth requisite complete. Next, the king’s border city sets up the great general at the gate, clear in strategy, wise and eloquent, brave, resolute, and rich in plans, who lets the good enter and keeps out the not good, for peace within and to hold off enemies without; this is called the royal city’s sixth requisite complete. Next, the king’s border city builds the high wall, made very firm, plastered with mud and sprinkled with lime, for peace within and to hold off enemies without; this is called the royal city’s seventh requisite complete.

“What are the four provisions of the royal city plentiful, easily obtained and not hard to get? The king’s border city has water, grass, firewood, and timber, its supplies prepared in advance, for peace within and to hold off enemies without; this is called the royal city’s first provision plentiful, easily obtained and not hard to get. Next, the king’s border city gathers much rice and grain and also stores barley, for peace within and to hold off enemies without; this is called the royal city’s second provision plentiful, easily obtained and not hard to get. Next, the king’s border city lays up many beans, with beans large and small, for peace within and to hold off enemies without; this is called the royal city’s third provision plentiful, easily obtained and not hard to get. Next, the king’s border city keeps butter, oil, honey, and sugarcane, sugar, fish, salt, and dried meat, all of it complete, for peace within and to hold off enemies without; this is called the royal city’s fourth provision plentiful, easily obtained and not hard to get. In this way, the royal city with seven requisites complete and four provisions plentiful, easily obtained and not hard to get, is not broken by an outside enemy, except only by its own ruin from within.

“So too, if a noble disciple obtains the seven good dharmas and reaches the four higher states of mind, easily and without difficulty, then the noble disciple is not taken advantage of by King Māra, does not follow evil and unwholesome dharmas, is not stained by defilement, and does not take birth again.

“How does the noble disciple obtain the seven good dharmas? The noble disciple obtains firm faith, deeply attached to the Tathāgata, the faculty of faith established, never following outside ascetics and brāhmaṇas, nor gods, Māra, Brahmā, or the rest of the world; this is called the noble disciple obtaining the first good dharma. Next, the noble disciple always practices shame; what is to be ashamed of, he knows shame at: evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the second good dharma. Next, the noble disciple always practices scruple; what is to be scrupled at, he knows scruple at: evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the third good dharma. Next, the noble disciple always practices effort, cutting off the evil and unwholesome and cultivating good dharmas, constantly rousing his own resolve, single-minded and firm, as the root of all good, never giving up exertion; this is called the noble disciple obtaining the fourth good dharma. Next, the noble disciple learns widely and hears much, retains and does not forget, and gathers broad learning; the Dharma, namely, is good in the beginning, good in the middle, good in the end, with meaning and with wording, complete and pure, revealing the holy life; such dharmas he learns widely and hears much, goes over them up to a thousand times, contemplates them in his mind, and sees them clearly and penetrates them deeply; this is called the noble disciple obtaining the fifth good dharma. Next, the noble disciple always practices mindfulness and accomplishes right mindfulness; what was long practiced and long heard, constantly remembered and not forgotten; this is called the noble disciple obtaining the sixth good dharma. Next, the noble disciple cultivates wisdom, contemplating the dharma of rise and decline, gaining such knowledge, noble wisdom clear and penetrating, discerning and understanding, to bring suffering rightly to an end; this is called the noble disciple obtaining the seventh good dharma.

“How does the noble disciple reach the four higher states of mind, easily obtained and not hard to get? The noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, reaches and dwells in the first dhyāna; this is called the noble disciple reaching the first higher state of mind, easily obtained and not hard to get. Next, the noble disciple, initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, reaches and dwells in the second dhyāna; this is called the noble disciple reaching the second higher state of mind, easily obtained and not hard to get. Next, the noble disciple, secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, reaches and dwells in the third dhyāna; this is called the noble disciple reaching the third higher state of mind, easily obtained and not hard to get. Next, the noble disciple, happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, reaches and dwells in the fourth dhyāna; this is called the noble disciple reaching the fourth higher state of mind, easily obtained and not hard to get.

“In this way, the noble disciple who obtains the seven good dharmas and reaches the four higher states of mind, easily obtained and not hard to get, is not taken advantage of by King Māra, does not follow evil and unwholesome dharmas, is not stained by defilement, and does not take birth again.

“As the king’s border city builds watchtowers, on ground packed firm so that they cannot be destroyed, for peace within and to hold off enemies without, so too the noble disciple obtains firm faith, deeply attached to the Tathāgata, the faculty of faith established, never following outside ascetics and brāhmaṇas, nor gods, Māra, Brahmā, or the rest of the world; this is called the noble disciple obtaining the watchtower of faith, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city digs a moat, made very deep and wide, well kept and dependable, for peace within and to hold off enemies without, so too the noble disciple always practices shame; what is to be ashamed of, he knows shame at: evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the moat of shame, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city opens the roads around it on every side, cleared level and broad, for peace within and to hold off enemies without, so too the noble disciple always practices scruple; what is to be scrupled at, he knows scruple at: evil and unwholesome dharmas, defilements and afflictions, which receive all kinds of evil retribution and make the root of birth and death; this is called the noble disciple obtaining the level road of scruple, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city assembles the four kinds of troops—elephant troops, horse troops, chariot troops, and foot troops—for peace within and to hold off enemies without, so too the noble disciple always practices effort, cutting off the evil and unwholesome and cultivating good dharmas, constantly rousing his own resolve, single-minded and firm, as the root of all good, never giving up exertion; this is called the noble disciple obtaining the troops of effort, removing evil and unwholesome dharmas and cultivating good dharmas.

“As the king’s border city makes ready its weapons—bows, arrows, spears, and halberds—for peace within and to hold off enemies without, so too the noble disciple learns widely and hears much, retains and does not forget, and gathers broad learning; the Dharma, namely, is good in the beginning, good in the middle, good in the end, with meaning and with wording, complete and pure, revealing the holy life; such dharmas he learns widely and hears much, goes over them up to a thousand times, contemplates them in his mind, and sees them clearly and penetrates them deeply; this is called the noble disciple obtaining the weapons of learning, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city sets up the great general at the gate, clear in strategy, wise and eloquent, brave, resolute, and rich in plans, who lets the good enter and keeps out the not good, for peace within and to hold off enemies without, so too the noble disciple always practices mindfulness and accomplishes right mindfulness; what was long practiced and long heard, constantly remembered and not forgotten; this is called the noble disciple obtaining mindfulness as the great general at the gate, removing evil and unwholesome dharmas and cultivating good dharmas. As the king’s border city builds the high wall, made very firm, plastered with mud and sprinkled with lime, for peace within and to hold off enemies without, so too the noble disciple cultivates wisdom, contemplating the dharma of rise and decline, gaining such knowledge, noble wisdom clear and penetrating, discerning and understanding, to bring suffering rightly to an end; this is called the noble disciple obtaining the wall of wisdom, removing evil and unwholesome dharmas and cultivating good dharmas.

“As the king’s border city has water, grass, firewood, and timber, its supplies prepared in advance, for peace within and to hold off enemies without, so too the noble disciple, secluded from desire, secluded from evil and unwholesome dharmas, with initial and sustained thought, with the joy and happiness born of seclusion, reaches and dwells in the first dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa. As the king’s border city gathers much rice and grain and also stores barley, for peace within and to hold off enemies without, so too the noble disciple, initial and sustained thought stilled, inwardly calm, the mind unified, without initial and sustained thought, with the joy and happiness born of concentration, reaches and dwells in the second dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa. As the king’s border city lays up many beans, with beans large and small, for peace within and to hold off enemies without, so too the noble disciple, secluded from joy and desire, dwelling in equanimity without seeking, with right mindfulness and right knowledge, experiencing happiness with the body, that which the noble ones call noble equanimity, mindfulness, happy dwelling, and emptiness, reaches and dwells in the third dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa. As the king’s border city keeps butter, oil, honey, and sugarcane, sugar, fish, salt, and dried meat, all of it in full supply, for peace within and to hold off enemies without, so too the noble disciple, happiness ceased and pain ceased, joy and sorrow already ceased at their root, neither painful nor pleasant, with equanimity, mindfulness, and purity, reaches and dwells in the fourth dhyāna, dwelling in happiness without lack, at peace and at ease, bringing oneself to nirvāṇa.” 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 Simile of the City, the third, ends [one thousand nine hundred and two characters]”.

〔4 · The World-Honored One Addressed the Bhikṣus〕（0424a15）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 of the seven persons in water. Listen closely, listen closely! Attend to it well.” Then the bhikṣus received the instruction and listened. The Buddha said: “What are the seven? There is one person who always lies submerged in the water; there is again a person who comes out of the water and sinks again; there is again a person who comes out of the water and stays; there is again a person who comes out of the water and stays, and having stayed, looks; there is again a person who comes out of the water and stays, having stayed, looks, and having looked, crosses; there is again a person who comes out of the water and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank; there is again a person who comes out of the water and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the person standing on the bank.

“So too, I shall further tell you of the seven persons likened to water. Listen closely, listen closely! Attend to it well.” Then the bhikṣus received the instruction and listened. The Buddha said: “What are the seven? There is a person who always lies submerged; there is again a person who comes out and sinks again; there is again a person who comes out and stays; there is again a person who comes out and stays, and having stayed, looks; there is again a person who comes out and stays, having stayed, looks, and having looked, crosses; there is again a person who comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank; there is again a person who comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the brāhmaṇa standing on the bank. These seven persons likened to water I have told in brief, as told above, as set forth above. Do you know what their meaning is? How are they to be distinguished? What are their causes and conditions?”

Then the bhikṣus said to the World-Honored One: “The World-Honored One is the root of the Dharma, the World-Honored One is the master of the Dharma, the Dharma comes from the World-Honored One; may he please speak it; having heard it, we shall know its meaning widely.” The Buddha then said to them: “Listen closely! Attend to it well. I shall distinguish its meaning for you.” Then the bhikṣus received the instruction and listened.

The Buddha said: “How is a person one who always lies submerged? A person is covered over by unwholesome dharmas, stained by defilement, receiving the fruit of evil dharmas, making the root of birth and death; this is called a person who always lies submerged. As a person who has sunk lies submerged in the water, so too, I say, is that person. This is called the first person likened to water; in the truth of the world it is so—such a person is found in the world.

“How is a person one who comes out and sinks again? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward he loses his faith and it is not firm, and loses his keeping of the precepts, giving, learning, and wisdom, and they are not firm; this is called a person who comes out and sinks again. As a person who has fallen into the water comes out and sinks again, so too, I say, is that person. This is called the second person likened to water; in the truth of the world it is so—such a person is found in the world.

“How is a person one who comes out and stays? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; this is called a person who comes out and stays. As a person who has fallen into the water comes out and stays, so too, I say, is that person. This is called the third person likened to water; in the truth of the world it is so—such a person is found in the world.

“How is a person one who comes out and stays, and having stayed, looks? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; dwelling within the good dharmas, he 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. Knowing thus and seeing thus, the three bonds are then ended—the view of the body, clinging to precepts, and doubt; the three bonds 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; this is called a person who comes out and stays, and having stayed, looks. As a person who has fallen into the water comes out and stays, and having stayed, looks, so too, I say, is that person. This is called the fourth person likened to water; in the truth of the world it is so—such a person is found in the world.

“How is a person one who comes out and stays, having stayed, looks, and having looked, crosses? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; dwelling within the good dharmas, he 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; knowing thus and seeing thus, the three bonds are then ended—the view of the body, clinging to precepts, and doubt; the three bonds ended, lust, anger, and delusion are thinned, and he attains one more coming among gods and humans; after one coming and going, he reaches the end of suffering; this is called a person who comes out and stays, having stayed, looks, and having looked, crosses. As a person who has fallen into the water comes out and stays, having stayed, looks, and having looked, crosses, so too, I say, is that person. This is called the fifth person likened to water; in the truth of the world it is so—such a person is found in the world.

“How is a person one who comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; dwelling within the good dharmas, he 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; knowing thus and seeing thus, the five lower bonds are ended—sensual desire, hatred, the view of the body, clinging to precepts, and doubt; the five lower bonds ended, he is born in that other place and there attains final nirvāṇa, gaining the dharma of no falling back, not returning to this world; this is called a person who comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank. As a person who has fallen into the water comes out and stays, having stayed, looks, having looked, crosses, and having crossed, reaches the far bank, so too, I say, is that person. This is called the sixth person likened to water; in the truth of the world it is so—such a person is found in the world.

“How is a person one who comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the brāhmaṇa standing on the bank? A person has come out and gained faith in good dharmas, keeping the precepts, giving, learning, and wisdom, cultivating good dharmas; afterward his faith is firm and he does not lose it, and his keeping of the precepts, giving, learning, and wisdom are firm and he does not lose them; dwelling within the good dharmas, he 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; knowing thus and seeing thus, the mind is liberated from the outflow of desire, the mind is liberated from the outflow of existence and the outflow of ignorance; liberated, he knows that he is liberated: birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is; this is called a person who comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the brāhmaṇa standing on the bank. As a person who has fallen into the water comes out and stays, having stayed, looks, having looked, crosses, having crossed, reaches the far bank, and having reached the far bank, is called the person standing on the bank, so too, I say, is that person. This is called the seventh person likened to water; in the truth of the world it is so—such a person is found in the world.

“What I said before, that I would tell you of the seven persons in water, 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 the Simile of Water, the fourth, ends [a thousand three hundred and eighty-eight characters]”.

〔5 · The World-Honored One, on the Road〕（0425a17）Thus have I heard. At one time the Buddha was wandering in Kośala, among the people, accompanied by a great assembly of bhikṣus. At that time the World-Honored One, on the road, suddenly saw in one place a great woodpile, blazing through and through; having seen it, the World-Honored One left the road, went to another tree, spread his sitting cloth, and sat with legs crossed. When the World-Honored One had sat down, he addressed the bhikṣus: “Do you see that great woodpile blazing through and through?” Then the bhikṣus answered: “We see it, World-Honored One!”

The World-Honored One again addressed the bhikṣus: “What do you think? To embrace a great woodpile blazing through and through, sitting or lying on it; or to embrace a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl, in the prime of life, bathed and perfumed, wearing bright clean clothes, her body adorned with garlands and necklaces, sitting or lying with her: which is happier?” Then the bhikṣus said: “World-Honored One! To embrace a great woodpile blazing through and through, sitting or lying on it, is very painful. World-Honored One! To embrace a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl, in the prime of life, bathed and perfumed, wearing bright clean clothes, her body adorned with garlands and necklaces, sitting or lying with her, is very happy, World-Honored One!”

The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather embrace a woodpile blazing through and through, sitting or lying on it; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and embraces a kṣatriya girl, or a brāhmaṇa, householder, or craftsman girl, in the prime of life, bathed and perfumed, wearing bright clean clothes, her body adorned with garlands and necklaces, sitting or lying with her, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”

The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with a hair rope twisted tight, binds his shank and cuts the skin; having cut the skin, cuts the flesh; having cut the flesh, cuts the sinews; having cut the sinews, cuts the bone; having cut the bone, stops only at the marrow; or to receive gifts of faith from kṣatriyas, brāhmaṇas, householders, and craftsmen, and massage of the body, the limbs and joints, the hands and feet: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with a hair rope twisted tight, binds his shank and cuts the skin; having cut the skin, cuts the flesh; having cut the flesh, cuts the sinews; having cut the sinews, cuts the bone; having cut the bone, stops only at the marrow, that is very painful. World-Honored One! To receive gifts of faith from kṣatriyas, brāhmaṇas, householders, and craftsmen, and massage of the body, the limbs and joints, the hands and feet, is very happy, World-Honored One!”

The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with a hair rope twisted tight, bind his shank and cut the skin; having cut the skin, cut the flesh; having cut the flesh, cut the sinews; having cut the sinews, cut the bone; having cut the bone, stop only at the marrow; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives gifts of faith from kṣatriyas, brāhmaṇas, householders, and craftsmen, and massage of the body, the limbs and joints, the hands and feet, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”

The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with a polished sharp knife, cuts off his thigh; or to receive from kṣatriyas, brāhmaṇas, householders, and craftsmen gifts of faith and homage, respectfully welcomed and escorted: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with a polished sharp knife, cuts off his thigh, that is very painful. World-Honored One! To receive from kṣatriyas, brāhmaṇas, householders, and craftsmen gifts of faith and homage, respectfully welcomed and escorted, is very happy, World-Honored One!”

The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with a polished sharp knife, cut off his thigh; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives from kṣatriyas, brāhmaṇas, householders, and craftsmen gifts of faith and homage, respectfully welcomed and escorted, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: my leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance. So should you train.”

The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with a sheet of iron and copper blazing through and through, wraps his body; or to receive robes from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with a sheet of iron and copper blazing through and through, wraps his body, that is very painful. World-Honored One! To receive robes from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith is very happy, World-Honored One!”

The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with a sheet of iron and copper blazing through and through, wrap his body; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives robes from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”

The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man with hot iron tongs prises open his mouth and then puts into his mouth an iron ball blazing through and through, and that hot iron ball burns the lips; having burned the lips, burns the tongue; having burned the tongue, burns the gums; having burned the gums, burns the throat; having burned the throat, burns the heart; having burned the heart, burns the intestines and stomach; having burned the intestines and stomach, passes out below; or to receive food from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, of countless flavors: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man with hot iron tongs prises open his mouth and then puts into his mouth an iron ball blazing through and through, and that hot iron ball burns the lips; having burned the lips, burns the tongue; having burned the tongue, burns the gums; having burned the gums, burns the throat; having burned the throat, burns the heart; having burned the heart, burns the intestines and stomach; having burned the intestines and stomach, passes out below, that is very painful. World-Honored One! To receive food from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, of countless flavors, is very happy, World-Honored One!”

The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man with hot iron tongs prise open his mouth and then put into his mouth an iron ball blazing through and through, and that hot iron ball burn the lips; having burned the lips, burn the tongue; having burned the tongue, burn the gums; having burned the gums, burn the throat; having burned the throat, burn the heart; having burned the heart, burn the intestines and stomach; having burned the intestines and stomach, pass out below; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives food from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, of countless flavors, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”

The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with an iron and copper bed blazing through and through, forces a person to sit and lie on it; or to receive from kṣatriyas, brāhmaṇas, householders, and craftsmen beds and couches and bedding as their gifts of faith: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with an iron and copper bed blazing through and through, forces a person to sit and lie on it, that is very painful. World-Honored One! To receive from kṣatriyas, brāhmaṇas, householders, and craftsmen beds and couches and bedding as their gifts of faith is very happy, World-Honored One!”

The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with an iron and copper bed blazing through and through, force a person to sit and lie on it; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives from kṣatriyas, brāhmaṇas, householders, and craftsmen beds and couches and bedding as their gifts of faith, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”

The World-Honored One again addressed the bhikṣus: “What do you think? If a strong man, with a great iron and copper cauldron blazing through and through, lifts a person up and puts him head down into the cauldron; or to receive dwellings from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, plastered with mud and sprinkled with lime, the windows [the missing-character glyph is kept in the Chinese] and doors tight and close, warmed by the stove fire: which is happier?” Then the bhikṣus said: “World-Honored One! If a strong man, with a great iron and copper cauldron blazing through and through, lifts a person up and puts him head down into the cauldron, that is very painful. World-Honored One! To receive dwellings from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, plastered with mud and sprinkled with lime, the windows and doors tight and close, warmed by the stove fire, is very happy, World-Honored One!”

The World-Honored One said to them: “I tell you this so that you who train as ascetics do not lose the ascetic’s way. One who wishes to accomplish the unsurpassed holy life would rather let a strong man, with a great iron and copper cauldron blazing through and through, lift a person up and put him head down into the cauldron; though because of it he suffers or dies, he does not on that account, when the body breaks up and life ends, go to a bad destination and be born in hell. If a foolish person breaks the precepts and is not diligent, gives rise to evil and unwholesome dharmas, not living the holy life claims the holy life, not being an ascetic claims to be an ascetic, and receives dwellings from kṣatriyas, brāhmaṇas, householders, and craftsmen as gifts of faith, plastered with mud and sprinkled with lime, the windows and doors tight and close, warmed by the stove fire, that foolish person because of it for a long night is unwholesome and unprofitable, receives the fruit of evil dharmas, and when the body breaks up and life ends goes to a bad destination and is born in hell. Therefore you should contemplate one’s own good, contemplate the other’s good, contemplate the good of both, and should think thus: ‘My leaving home to train is not in vain and not empty; it has fruit and has result; there is the utmost peace and happiness, birth in good places and long life, receiving from people the gifts of faith of robes and bedding, food and drink, beds and couches, and medicines, so that the donors gain great blessing, great fruit, and great radiance.’ So should you train.”

When this teaching was spoken, sixty bhikṣus ended their outflows and loosened their bonds, and sixty bhikṣus gave up the precepts and returned home. Why is that? The World-Honored One’s instruction is very deep and very hard, and training in the way is likewise very deep and very hard. 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 Simile of the Woodpile, the fifth, ends [two thousand six hundred and forty-four characters]”.

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]”.

Fascicle 3 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Action. The chapter title marks itself as having ten discourses; this fascicle holds the first seven of them, from the eleventh, the Discourse on the Simile of the Salt, to the seventeenth, the Discourse to Gāmaṇi, and the remaining three discourses are in Fascicle 4. In the Discourse on the Simile of the Salt, the Discourse on the Fords, and the Discourse on Intention the World-Honored One addresses the bhikṣus; the Discourse to Vappa records the discussion of the venerable Mahāmaudgalyāyana with Vappa of the Śākya clan, a disciple of the Nirgrantha, and the questions and answers between the World-Honored One and Vappa; in the Discourse to Rāhula the World-Honored One teaches the venerable Rāhula; in the Discourse to the Kālāmas the World-Honored One answers the Kālāma people of Kesaputta; in the Discourse to Gāmaṇi the World-Honored One answers Gāmaṇi, son of the god Asura. At the head of the chapter there is one summary verse of two lines, and the Discourse to Rāhula has two verses. The discourses of the fascicle all speak of action—that is, the action one does—and its result: the Discourse on the Simile of the Salt says that a person experiences the result according to the action he does, and that of those who do the same unwholesome action, one who does not cultivate the body, the precepts, the mind, and wisdom experiences the result of hell, while one who cultivates them experiences the result in this very life; the Discourse to Vappa says that a bhikṣu guarded in body, speech, and mind does not, from this, give rise to unwholesome outflows that lead to a later life, and also speaks of the six good abidings; the Discourse on the Fords refutes the three views of what is made by past deeds, what is made by a lord’s creation, and what is without cause and without condition, and speaks of the six sense-base dharmas, the six element dharmas, and the four truths; the Discourse to Rāhula says that for one who knowingly speaks falsely there is no evil he will not do, and teaches him to observe whether bodily, verbal, and mental action is pure or impure; the Discourse on Intention says that action done intentionally must have its result experienced, lists three of the body, four of speech, and three of mind, and also speaks of loving-kindness, compassion, sympathetic joy, and equanimity; the Discourse to the Kālāmas says that actions come about because of greed, hatred, and delusion, and speaks of the ten things by which one purifies one’s mind and of the four secure abidings; the Discourse to Gāmaṇi says that the ten unwholesome courses of action, black having a black result, and the ten wholesome courses of action, white having a white result, cannot be turned by the praise and prayers of the crowd, and also says that the path to the garden is the noble path of eight factors.

〔0 · Title〕（0433a06）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 3”. 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. The chapter title reads “the Chapter on Action, the Second [ten discourses] [first-day recitation]”: this chapter marks itself as the second, has ten discourses, and belongs to the first-day recitation; of the ten discourses of this chapter, this fascicle holds the first seven, and the remaining three are in Fascicle 4. After the chapter title there is one summary verse of two lines. After the seven discourses it closes with “Madhyama Āgama, Fascicle 3 [ten thousand two hundred and forty-seven characters]”—the end of the fascicle marks this fascicle as ten thousand two hundred and forty-seven characters.

〔Summary verse · Discourses 11–20〕（0433a10）After the chapter title there is one summary verse of two lines, listing the names of the ten discourses of this chapter: “Simile of the Salt, Vappa, Fords, Rāhula, Intention, Kālāmas”, “Gāmaṇi, Siṃha the Nirgrantha, Pāṭaliya”. The first line gives in order the Discourse on the Simile of the Salt and the Discourse to Vappa; “Fords, Rāhula” stands for two discourses, the Discourse on the Fords and the Discourse to Rāhula, which the base text writes continuously, and this is recorded as it stands, not split; next come the Discourse on Intention and the Discourse to the Kālāmas. The second line begins with the Discourse to Gāmaṇi, and the seven discourses of this fascicle end there; what “Siṃha the Nirgrantha, Pāṭaliya” lists are the names of the remaining three discourses of this chapter, which are in Fascicle 4.

〔11 · The World-Honored One Addressed the Bhikṣus〕（0433a14）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: “According to the action a person does, so he experiences its result. In this way, one who does not practice the holy life cannot end suffering; if it is said thus—according to the action a person does, so he experiences its result—in this way, one who practices the holy life can end suffering. Why is that? Suppose a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell. It is like a person who throws a tael of salt into a little water, wishing to make the water salty so that it cannot be drunk. What do you think? Can this tael of salt make the little water salty so that it cannot be drunk?” The bhikṣus answered: “So it is, World-Honored One! Why is that? The salt is much and the water little, and so it can make the water salty so that it cannot be drunk.” The World-Honored One went on: “In this way, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell.”

The World-Honored One went on: “Next, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life. It is like a person who throws a tael of salt into the water of the river Gaṅgā, wishing to make the water salty so that it cannot be drunk. What do you think? Can this tael of salt make the water of the river Gaṅgā salty so that it cannot be drunk?” The bhikṣus answered: “No, World-Honored One! Why is that? The water of the river Gaṅgā is very much, and a tael of salt is little, and so it cannot make it salty and undrinkable.” The World-Honored One went on: “In this way, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life.

“Next, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell. It is like a person who takes another’s sheep. How is it that a person takes another’s sheep? That is, the one who takes the sheep is either a king or a king’s minister, with very great power and might; the owner of the sheep is poor and lowly and without strength, and because he is without strength, he looks up in hope in every way and, with joined palms, begs, saying thus: ‘Venerable sir! Please give me back my sheep, or give me the price of the sheep.’ This is called a person who takes another’s sheep. In this way, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell.

“Next, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life. It is like a person who, although he has stolen another’s sheep, has the sheep taken back by its owner. How is it that a person, although he has stolen another’s sheep, has the sheep taken back by its owner? That is, the one who steals the sheep is poor and lowly and without power; the owner of the sheep is either a king or a king’s minister, with very great might and strength, and because he has strength, he arrests and binds the one who stole the sheep and takes the sheep back. This is called a person who, although he has stolen another’s sheep, has the sheep taken back by its owner. In this way, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life.

“Next, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell. It is like a person who owes another five coins and is bound by the creditor, down to owing one coin and also being bound by the creditor. How is it that a person owes another five coins and is bound by the creditor, down to owing one coin and also being bound by the creditor? That is, the debtor is poor and without strength or power; because he is poor and without strength, he owes another five coins and is bound by the creditor, down to owing one coin and also being bound by the creditor. This is called a person who owes another five coins and is bound by the creditor, down to owing one coin and also being bound by the creditor. In this way, a person does an unwholesome action and must experience the painful fruit, the result of hell. How is it that a person does an unwholesome action and must experience the painful fruit, the result of hell? That is, there is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, does not cultivate wisdom, and whose life is very short; this is called a person who does an unwholesome action and must experience the painful fruit, the result of hell.

“Next, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life. It is like a person who, although he owes a hundred coins, is not bound by the creditor, down to owing ten million and also not being bound by the creditor. How is it that a person, although he owes a hundred coins, is not bound by the creditor, down to owing ten million and also not being bound by the creditor? That is, the debtor has measureless property and very great power and strength; for this reason, although he owes a hundred coins, he is not bound by the creditor, down to owing ten million and also not being bound by the creditor. This is called a person who, although he owes a hundred coins, is not bound by the creditor, down to owing ten million and also not being bound by the creditor. In this way, a person does an unwholesome action and must experience the painful fruit, the result in this very life. How is it that a person does an unwholesome action and must experience the painful fruit, the result in this very life? That is, there is a person who cultivates the body, cultivates the precepts, cultivates the mind, cultivates wisdom, and whose life is very long; this is called a person who does an unwholesome action and must experience the painful fruit, the result in this very life; for him, even if he experiences the result of good and bad action in this very life, it is slight.” 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 Simile of the Salt, the first, ends [a thousand three hundred and fifty-one characters]”.

〔12 · The Venerable Mahāmaudgalyāyana〕（0434a15）Thus have I heard. At one time the Buddha was staying among the Śākyas at Kapilavastu, in the Nyagrodha Park. At that time the venerable Mahāmaudgalyāyana was together with the company of bhikṣus; after the midday meal, because there was something to be done, they had gathered and were sitting in the assembly hall. Then the Nirgrantha had a disciple, of the Śākya clan, named Vappa, who after midday was wandering about at leisure; he came to the venerable Mahāmaudgalyāyana, they exchanged greetings, and he withdrew and sat to one side. Then the venerable Mahāmaudgalyāyana asked him about this matter: “Vappa, what do you think? If there is a bhikṣu guarded in body, speech, and mind, do you see any ground on which, from this, unwholesome outflows would arise leading to a later life?” Vappa answered: “Mahāmaudgalyāyana! If there is a bhikṣu guarded in body, speech, and mind, I see such a ground: from this, unwholesome outflows arise which lead to a later life. Mahāmaudgalyāyana! If there was unwholesome conduct in a former life, from this unwholesome outflows arise which lead to a later life.”

Later the World-Honored One, sitting in meditation in a quiet place, with the divine ear, pure and surpassing that of humans, heard the venerable Mahāmaudgalyāyana and Vappa of the Śākya clan, a disciple of the Nirgrantha, discussing together thus. Having heard it, the World-Honored One in the late afternoon rose from sitting in meditation, went to the assembly hall, came before the company of bhikṣus, spread his seat, and sat down. Having sat down, the World-Honored One asked: “Maudgalyāyana! Just now, what were you discussing with Vappa of the Śākya clan, a disciple of the Nirgrantha? And for what matter have you gathered and are sitting in the assembly hall?” The venerable Mahāmaudgalyāyana said: “World-Honored One! Today I was together with the company of bhikṣus; after the midday meal, because there was something to be done, we gathered and sat in the assembly hall. This Vappa of the Śākya clan, a disciple of the Nirgrantha, after midday was wandering about at leisure; he came to me, we exchanged greetings, and he withdrew and sat to one side. I asked him thus: ‘Vappa, what do you think? If there is a bhikṣu guarded in body, speech, and mind, do you see any ground on which, from this, unwholesome outflows would arise leading to a later life?’ Vappa of the Śākya clan, the disciple of the Nirgrantha, then answered me: ‘If there is a bhikṣu guarded in body, speech, and mind, I see such a ground: from this, unwholesome outflows arise which lead to a later life. Mahāmaudgalyāyana! If there was unwholesome conduct in a former life, from this unwholesome outflows arise which lead to a later life.’ World-Honored One! Just now I was discussing thus with Vappa of the Śākya clan, a disciple of the Nirgrantha, and for this matter we gathered and are sitting in the assembly hall.”

Then the World-Honored One said to Vappa of the Śākya clan, a disciple of the Nirgrantha: “If what I say is right, you should say it is right; if it is not right, you should say it is not right. If you have any doubt, you may ask me: ‘Ascetic Gautama! What matter is this? What meaning is this?’ According to what I say, if you can accept it, I can discuss this matter with you.” Vappa answered: “Ascetic Gautama! If what is said is right, I will say it is right; if it is not right, I will say it is not right. If I have any doubt, I will ask Gautama: ‘Gautama! What matter is this? What meaning is this?’ According to what the ascetic Gautama says, I will accept and keep it. Let the ascetic Gautama simply discuss this matter with me.”

The World-Honored One asked: “Vappa, what do you think? If a bhikṣu gives rise to unwholesome bodily conduct, outflows, vexation, and sorrow, at a later time his unwholesome bodily conduct ceases, he does not make new action and casts off old action, and right in this present life he reaches the end and is without vexation, dwelling constantly and unchanging, which is what noble wisdom sees and noble wisdom knows. The conduct of ignorance in which the body gives rise to the unwholesome, speech acts unwholesomely, and the mind acts unwholesomely, with outflows, vexation, and sorrow—at a later time his unwholesome conduct of ignorance ceases, he does not make new action and casts off old action, and right in this present life he reaches the end and is without vexation, dwelling constantly and unchanging, which is what noble wisdom sees and noble wisdom knows. How is it, Vappa? For a bhikṣu thus guarded in body, speech, and mind, do you see any ground on which, from this, unwholesome outflows would arise leading to a later life?” Vappa answered: “Gautama! If there is a bhikṣu thus guarded in body, speech, and mind, I do not see such a ground: that from this unwholesome outflows arise which lead to a later life.”

The World-Honored One praised him: “Excellent, Vappa! How is it, Vappa? If a bhikṣu’s ignorance is ended and knowledge has arisen; his ignorance ended and knowledge arisen, when a feeling bounded by the body arises he knows a feeling bounded by the body arises, and when a feeling bounded by life arises he knows a feeling bounded by life arises; when the body breaks up and life ends, his life span already finished, right in this present life everything felt comes to an end and ceases; know that it is utterly cooled. It is like this, Vappa: because of the tree there is a shadow; suppose a person comes with a sharp axe and cuts that tree at the root, cuts it section by section, breaks it into ten pieces or into a hundred pieces, and burns it with fire into ash, which is either scattered by a great wind or thrown into water. Vappa, what do you think? The shadow exists because of the tree; when that shadow has had its cause cut off, does it cease and not arise?” Vappa answered: “So it is, Gautama!”

The World-Honored One went on: “Vappa! Know that a bhikṣu is likewise so: ignorance ended and knowledge arisen; his ignorance ended and knowledge arisen, when a feeling bounded by the body arises he knows a feeling bounded by the body arises, and when a feeling bounded by life arises he knows a feeling bounded by life arises; when the body breaks up and life ends, his life span already finished, right in this present life everything felt comes to an end and ceases; know that it is utterly cooled. Vappa! A bhikṣu thus rightly liberated in mind then gains the six good abidings. What are the six? Vappa! A bhikṣu, seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge. Vappa! A bhikṣu thus rightly liberated in mind—this is called gaining the first good abiding. Likewise for the ear, nose, tongue, and body, and for the mind knowing dharmas: he is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge. Vappa! A bhikṣu thus rightly liberated in mind—this is called gaining the sixth good abiding. Vappa! A bhikṣu thus rightly liberated in mind gains these six good abidings.”

Vappa said: “So it is, Gautama! The learned noble disciple thus rightly liberated in mind gains the six good abidings. What are the six? Gautama! The learned noble disciple, seeing forms with the eye, is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge. Gautama! The learned noble disciple thus rightly liberated in mind—this is called gaining the first good abiding. Likewise for the ear, nose, tongue, and body, and for the mind knowing dharmas: he is neither glad nor sorrowful, dwelling in equanimity, seeking the unconditioned, with right mindfulness and right knowledge. So it is, Gautama! The learned noble disciple thus rightly liberated in mind—this is called gaining the sixth good abiding. So it is, Gautama! The learned noble disciple thus rightly liberated in mind gains these six good abidings.”

Then Vappa said to the World-Honored One: “Gautama! I have understood; Well-Gone One! I have comprehended. Gautama is like a person with clear eyes, who sets face up what is overturned, uncovers what is covered, shows the way to one who has lost it, and gives light in the darkness, so that those with eyes see forms; the ascetic Gautama is likewise so: for me, by measureless means, he has taught the Dharma and revealed its meaning, in accord with its various paths. World-Honored One! I now take refuge in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.

“World-Honored One! It is like a person who keeps a bad horse, hoping to gain profit from it, who only wearies himself and gains no profit. World-Honored One! I too am like this: that foolish Nirgrantha was not good at clear understanding, could not understand and know, did not recognize a good field, and did not examine himself; for a long night I honored him, made offerings to him, and served him with homage, hoping to gain profit from it, suffering in vain and to no benefit. World-Honored One! I now take refuge a second time in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.

“World-Honored One! I was ignorant before, and had faith and reverence toward the foolish Nirgrantha; it is cut off from this day. Why is that? Because he deceived me. World-Honored One! I now take refuge a third time in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.” Thus spoke the Buddha. Vappa of the Śākya clan 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 to Vappa, the second, ends [one thousand five hundred and two characters]”.

〔13 · The World-Honored One Addressed the Bhikṣus〕（0435a26）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: “There are three fords, different in lineage, different in name, different in school, different in teaching, which the wise receive well, hold firmly, and teach to others, and yet gain no benefit. What are the three? There are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is made by past deeds; again there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is made by a lord’s creation; again there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is without cause and without condition.

“Among them, if there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is made by past deeds, I go to them, and having arrived, I ask: ‘Friends! Do you truly see thus and say thus: everything a person does is made by past deeds?’ They answer: ‘Yes.’ I further say to them: ‘If that is so, Friends, you are all killers. Why is that? Because everything is made by past deeds. Likewise, Friends, you all take what is not given, commit sexual misconduct, speak falsely, up to holding wrong view. Why is that? Because everything is made by past deeds. Friends! If everything is made by past deeds, then for one who sees thus and takes it as true, with regard to what should be done and not done, within, there is neither desire nor effort. Friends! If, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge, and then there is nothing by which one can be taught. Speaking thus according to the dharma of an ascetic, one can then overcome those śramaṇas and brāhmaṇas by reason.’

“Among them, if there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is made by a lord’s creation, I go to them, and having arrived, I ask: ‘Friends! Do you truly see thus and say thus: everything a person does is made by a lord’s creation?’ They answer: ‘Yes.’ I further say to them: ‘If that is so, Friends, you are all killers. Why is that? Because everything is made by a lord’s creation. Likewise, Friends, you all take what is not given, commit sexual misconduct, speak falsely, up to holding wrong view. Why is that? Because everything is made by a lord’s creation. Friends! If everything is made by a lord’s creation, then for one who sees thus and takes it as true, with regard to what should be done and not done, within, there is neither desire nor effort. Friends! If, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge, and then there is nothing by which one can be taught. Speaking thus according to the dharma of an ascetic, one can then overcome those śramaṇas and brāhmaṇas by reason.’

“Among them, if there are śramaṇas and brāhmaṇas who see thus and say thus: everything a person does is without cause and without condition, I go to them, and having arrived, I ask: ‘Friends! Do you truly see thus and say thus: everything a person does is without cause and without condition?’ They answer: ‘Yes.’ I further say to them: ‘If that is so, Friends, you are all killers. Why is that? Because everything is without cause and without condition. Likewise, Friends, you all take what is not given, commit sexual misconduct, speak falsely, up to holding wrong view. Why is that? Because everything is without cause and without condition. Friends! If everything is without cause and without condition, then for one who sees thus and takes it as true, with regard to what should be done and not done, within, there is neither desire nor effort. Friends! If, with regard to what should be done and not done, one does not know as it really is, one loses right mindfulness and has no right knowledge, and then there is nothing by which one can be taught. Speaking thus according to the dharma of an ascetic, one can then overcome those śramaṇas and brāhmaṇas by reason.’

“The Dharma I have known and awakened to myself, which I teach you, none can overcome, none can defile, none can restrain, whether śramaṇas or brāhmaṇas, or gods, Māra, Brahmā, or the rest of the world. How is it that the Dharma I have known and awakened to myself, which I teach you, is not something that śramaṇas or brāhmaṇas, or gods, Māra, Brahmā, or the rest of the world can overcome, can defile, or can restrain? There are the six sense-base dharmas, which I have known and awakened to myself and teach you, which śramaṇas or brāhmaṇas, or gods, Māra, Brahmā, or the rest of the world cannot overcome, cannot defile, and cannot restrain. Again there are the six element dharmas, which I have known and awakened to myself and teach you, which śramaṇas or brāhmaṇas, or gods, Māra, Brahmā, or the rest of the world cannot overcome, cannot defile, and cannot restrain.

“What are the six sense-base dharmas which I have known and awakened to myself and teach you? That is, the eye base, and the ear, nose, tongue, body, and mind bases; these are called the six sense-base dharmas, which I have known and awakened to myself and teach you. What are the six element dharmas which I have known and awakened to myself and teach you? That is, the earth element, and the water, fire, wind, space, and consciousness elements; these are called the six element dharmas, which I have known and awakened to myself and teach you.

“Through the union of the six elements there is birth in a mother’s womb; because of the six elements there are the six sense bases, because of the six sense bases there is contact, because of contact there is feeling. Bhikṣus! One who has feeling knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, knows the path to the cessation of suffering as it really is. How does one know suffering as it really is? That is, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting what one hates, the suffering of parting from what one loves, the suffering of not getting what one seeks, and in brief, the suffering of the five aggregates of clinging; this is called knowing suffering as it really is. How does one know the arising of suffering as it really is? That is, this craving which takes up future existence, together with delight and desire, seeking existence here and there; this is called knowing the arising of suffering as it really is. How does one know the cessation of suffering as it really is? That is, this craving which takes up future existence, together with delight and desire, seeking existence here and there, cut off without remainder, given up, vomited out, exhausted, without desire, ceased, stilled, sunk away; this is called knowing the cessation of suffering as it really is. How does one know the path to the cessation of suffering as it really is? That is, the noble path of eight factors, from right view up to right concentration, these being eight; this is called knowing the path to the cessation of suffering as it really is. Bhikṣus! One should know suffering as it really is, one should cut off the arising of suffering, one should realize the cessation of suffering, one should cultivate the path to the cessation of suffering. If a bhikṣu knows suffering as it really is, cuts off the arising of suffering, realizes the cessation of suffering, and cultivates the path to the cessation of suffering, this is called a bhikṣu with all outflows ended, all bonds 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 Fords, the third, ends [a thousand one hundred and eighty-four characters]”.

〔14 · The Venerable Rāhula Also Traveled〕（0436a14）Thus have I heard. At one time the Buddha was staying at Rājagṛha, in the Kalandaka Bamboo Grove. At that time the venerable Rāhula was also staying at Rājagṛha, in the Hot Spring Grove. Then the World-Honored One, when the night had passed, at dawn put on his robe, took his bowl, and entered Rājagṛha to beg for alms; having finished begging for alms, he came to Rāhula’s dwelling in the Hot Spring Grove. The venerable Rāhula, seeing the Buddha coming from afar, went out to meet him, took the Buddha’s robe and bowl, spread a seat for the Buddha, and drew water to wash his feet. Having washed his feet, the Buddha sat on Rāhula’s seat.

Then the World-Honored One took up the water vessel, poured out the water, leaving a little, and asked: “Rāhula! Do you now see me take up this water vessel and pour out the water, leaving a little?” Rāhula answered: “I see it, World-Honored One!” The World-Honored One said to Rāhula: “I say that his path is little, likewise so—that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple. Rāhula! There is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.” The World-Honored One again took up this vessel with a little water, poured it all out, and asked: “Rāhula! Do you again see me take up the vessel with a little water and pour it all out?” Rāhula answered: “I see it, World-Honored One!” The World-Honored One said to Rāhula: “I say that his path is entirely thrown away, likewise so—that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple. Rāhula! There is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.” The World-Honored One again took up this empty water vessel, turned it over on the ground, and asked: “Rāhula! Do you again see me take up the empty water vessel and turn it over on the ground?” Rāhula answered: “I see it, World-Honored One!” The World-Honored One said to Rāhula: “I say that his path is overturned, likewise so—that is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple. Rāhula! There is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.” The World-Honored One again took up this overturned water vessel, turned it back so that it faced up, and asked: “Rāhula! Do you again see me take up the overturned water vessel and turn it back so that it faces up?” Rāhula answered: “I see it, World-Honored One!” The World-Honored One said to Rāhula: “I say that his path is face up, likewise so—that is, one who knowingly speaks falsely, without shame and without remorse, not feeling conscience, not feeling scruple. Rāhula! There is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.

“Rāhula! It is like a king who has a great elephant: when it enters battle and fights, it uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, and tusks, using all of them, and guards only its trunk. The elephant trainer, seeing this, thinks thus: ‘This royal great elephant still cherishes its life. Why is that? When this royal great elephant enters battle and fights, it uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, and tusks, using all of them, and guards only its trunk.’ Rāhula! If the royal great elephant, when it enters battle and fights, uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, tusks, and trunk, using every one of them, the elephant trainer, seeing this, thinks thus: ‘This royal great elephant no longer cherishes its life. Why is that? When this royal great elephant enters battle and fights, it uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, tusks, and trunk, using every one of them.’ Rāhula! If the royal great elephant, when it enters battle and fights, uses its forefeet, hind feet, tail, hips, spine, flanks, neck, forehead, ears, tusks, and trunk, using every one of them—Rāhula! I say that when this royal great elephant enters battle and fights, there is no evil it will not do. In this way, Rāhula! That is, one who knowingly speaks falsely, without shame and without remorse, without conscience and without scruple—Rāhula! I say that there is no evil he too will not do. Therefore, Rāhula! You should train thus: you must not speak falsely even in jest.”

Then the World-Honored One spoke a verse:

　　A person who transgresses one dharma, that is, false speech,

　　who does not fear the next world, there is no evil he will not do.

　　Better to swallow an iron ball, hot as fire,

　　than to break the precepts and receive the faithful offerings of the world.

　　If one fears suffering and does not hold it dear,

　　whether in hidden places or in open ones, do no evil action.

　　If an unwholesome action has been done or is being done,

　　in the end one is not freed from it, nor is there any place to flee.

Having spoken the verse, the World-Honored One asked Rāhula again: “What do you think? What does a person use a mirror for?” The venerable Rāhula answered: “World-Honored One! To look at one’s own face, to see whether it is clean or not.” The World-Honored One went on: “So it is, Rāhula! If you are about to do a bodily action, observe that bodily action: ‘I am about to do a bodily action; is that bodily action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: I am about to do a bodily action, and that bodily action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off that bodily action you are about to do. Rāhula! If, when observing, you then know: I am about to do a bodily action, and that bodily action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up that bodily action you are about to do.

“Rāhula! If you are now doing a bodily action, observe this bodily action: ‘If I am now doing a bodily action, is this bodily action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: I am now doing a bodily action, and this bodily action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off this bodily action you are now doing. Rāhula! If, when observing, you then know: I am now doing a bodily action, and this bodily action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up this bodily action you are now doing.

“Rāhula! If you have done a bodily action, observe that bodily action: ‘If I have done a bodily action, and that bodily action has already passed, ceased, and changed, is it pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: I have done a bodily action, that bodily action has already passed, ceased, and changed, and that bodily action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should go to good friends and those of the holy life, and, with regard to that bodily action you have done, wholeheartedly confess it, speak of it with remorse, be careful not to conceal it, and guard yourself better from then on. Rāhula! If, when observing, you then know: I have done a bodily action, that bodily action has already passed, ceased, and changed, and that bodily action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should rejoice day and night, dwelling with right mindfulness and right knowledge. So too for verbal action.

“Rāhula! Because of past conduct, a mental action has already arisen; observe that mental action: ‘If, because of past conduct, a mental action has already arisen, is that mental action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: because of past conduct a mental action has already arisen, that mental action has already passed, ceased, and changed, and that mental action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off that past mental action. Rāhula! If, when observing, you then know: the mental action that has already arisen because of past conduct has already passed, ceased, and changed, and that mental action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up that past mental action.

“Rāhula! Because of future conduct, a mental action will arise; observe that mental action: ‘If, because of future conduct, a mental action will arise, is that mental action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: because of future conduct a mental action will arise, and that mental action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off that future mental action. Rāhula! If, when observing, you then know: because of future conduct a mental action will arise, and that mental action is pure, whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up that future mental action.

“Rāhula! Because of present conduct, a mental action now arises; observe this mental action: ‘If, because of present conduct, a mental action now arises, is this mental action pure or impure, for myself or for another?’ Rāhula! If, when observing, you then know: because of present conduct a mental action now arises, and this mental action is impure, whether for myself or for another, it is unwholesome, gives a painful fruit, and is experienced as a painful result—Rāhula! You should cast off this present mental action. Rāhula! If, when observing, you then know: because of present conduct a mental action now arises, and this mental action is impure [the base text reads impure here], whether for myself or for another, it is wholesome, gives a happy fruit, and is experienced as a happy result—Rāhula! You should take up this present mental action.

“Rāhula! If there were śramaṇas and brāhmaṇas in the past who, with regard to bodily, verbal, and mental action, had observed and so observed, had purified and so purified, all of them, with regard to this bodily, verbal, and mental action, had observed and so observed, had purified and so purified. Rāhula! If there will be śramaṇas and brāhmaṇas in the future who, with regard to bodily, verbal, and mental action, will observe and so observe, will purify and so purify, all of them, with regard to this bodily, verbal, and mental action, will observe and so observe, will purify and so purify. Rāhula! If there are śramaṇas and brāhmaṇas in the present who, with regard to bodily, verbal, and mental action, are observing in the present, purifying in the present, all of them, with regard to this bodily, verbal, and mental action, are observing in the present, purifying in the present. Rāhula! You should train thus: I too, with this same bodily, verbal, and mental action, observe in the present and purify in the present.”

Then the World-Honored One spoke a verse again:

　　Bodily action, verbal action, mental action—Rāhula!

　　Wholesome and unwholesome dharmas you should constantly observe.

　　Knowingly speaking falsely—Rāhula, do not speak so;

　　a shaven head living by others, how could one speak falsely?

　　One who overturns the dharma of an ascetic, empty and without truth,

　　that is, one who speaks falsely and does not guard his mouth.

　　Therefore do not speak falsely, son of the Rightly Awakened One;

　　this is the dharma of an ascetic, in which Rāhula should train.

　　In every quarter plenty and joy, secure and without fear:

　　Rāhula, when you go there, do no harm to others.

Thus spoke the Buddha. The venerable Rāhula 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 to Rāhula, the fourth, ends [one thousand eight hundred and thirty-two characters]”.

〔15 · The World-Honored One Addressed the Bhikṣus〕（0437b26）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: “If there is action done intentionally, I say that one must experience its result, either in this world or in a later life; if there is action not done intentionally, I say that one need not experience its result. Among these, the body intentionally does three actions, unwholesome, which with painful fruit are experienced as a painful result; speech has four actions, and mind has three actions, unwholesome, which with painful fruit are experienced as a painful result.

“What are the three actions the body does intentionally, unwholesome, which with painful fruit are experienced as a painful result? The first is called killing: extremely evil, drinking blood, desiring to injure, without loving-kindness toward living beings, down to insects and worms. The second is called taking what is not given: attached to another’s property, taking it with the intention of theft. The third is called sexual misconduct: that woman may be protected by her father, or protected by her mother, or protected by her father and mother, or protected by her sisters, or protected by her brothers, or protected by the wife’s parents, or protected by her kinsfolk, or protected by those of her clan, or be the wife of another, for whom there are penalties of flogging and terror, and one who belongs to another by name, one on hire, down to one given a garland; he himself violates such a woman. This is called the three actions the body does intentionally, unwholesome, which with painful fruit are experienced as a painful result.

“What are the four actions speech does intentionally, unwholesome, which with painful fruit are experienced as a painful result? The first is called false speech: whether in the assembly, or among his kin, or in the royal household, if someone summons him and asks, ‘Say what you know’, not knowing, he says he knows; knowing, he says he does not know; not seeing, he says he sees; seeing, he says he does not see; for himself, for another, or for wealth, he knowingly speaks falsely. The second is called divisive speech: wishing to part others, hearing this he tells that, wishing to break this up; hearing that he tells this, wishing to break that up; those who are united he wishes to part, and those who are parted he parts further; he forms factions, delights in factions, and praises factions. The third is called harsh speech: if he says anything, his words are coarse and rough, with an evil sound offensive to the ear, not liked by the assembly, not loved by the assembly, causing others suffering and vexation and leaving people unsettled; he speaks such words. The fourth is called idle speech: speaking at the wrong time, speaking what is not true, speaking what is without meaning, speaking what is not Dharma, speaking what does not bring stillness, and also praising what does not bring stillness, going against the time, not teaching well, and not rebuking well either. This is called the four actions speech does intentionally, unwholesome, which with painful fruit are experienced as a painful result.

“What are the three actions the mind does intentionally, unwholesome, which with painful fruit are experienced as a painful result? The first is called covetousness: seeing another’s property and means of livelihood, he constantly looks and longs, wishing that I might have it. The second is called ill will: harboring hatred and envy in the mind, he thinks thus: ‘Those living beings should be killed, should be bound, should be arrested, should be removed, should be driven out and expelled.’ His mind wishes them to receive measureless suffering. The third is called wrong view: his views inverted, he sees thus and says thus: there is no giving, there is no offering, there are no incantations, there is no good and bad action, there is no result of good and bad action, there is no this world and that world, there is no father and there is no mother; in the world there are no true persons who go to a good place, go well, and tend well, who in this world and that world know and realize for themselves and dwell having attained realization. This is called the three actions the mind does intentionally, unwholesome, which with painful fruit are experienced as a painful result.

“The learned noble disciple casts off unwholesome bodily action and cultivates wholesome bodily action; he casts off unwholesome verbal and mental action and cultivates wholesome verbal and mental action. That learned noble disciple, thus complete in energy and the virtue of the precepts, accomplishes pure bodily action, accomplishes pure verbal and mental action, is free from hatred and free from contention, rids himself of drowsiness, is without arrogance, cuts off doubt and crosses over conceit, has right mindfulness and right knowledge, and is without delusion. With a mind imbued with loving-kindness he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with loving-kindness, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘Formerly this mind of mine was little and not well cultivated; now this mind of mine is measureless and well cultivated.’ The mind of the learned noble disciple being thus measureless and well cultivated, if formerly, because of bad friends, he was heedless and did unwholesome action, that cannot carry him off, cannot defile him, and no longer follows him. If there were a young boy or girl who from birth could practice the liberation of mind by loving-kindness, could that one, at a later time, do unwholesome action with body, speech, or mind again?” The bhikṣus answered: “No, World-Honored One! Why is that? If one does no evil action oneself, from what could evil action arise?” The World-Honored One went on: “Therefore men and women, at home and gone forth, should always diligently cultivate the liberation of mind by loving-kindness. If those men and women, at home and gone forth, cultivate the liberation of mind by loving-kindness, they do not carry this body to that world, but go only according to the mind. A bhikṣu should think thus: ‘Formerly I was heedless and did unwholesome action; all of that I can experience now, and in the end not in a later life.’ If there is one who thus practices the liberation of mind by loving-kindness, measureless and well cultivated, he surely attains non-returning, or attains something higher still.

“Likewise compassion and sympathetic joy; with a mind imbued with equanimity, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘Formerly this mind of mine was little and not well cultivated; now this mind of mine is measureless and well cultivated.’ The mind of the learned noble disciple being thus measureless and well cultivated, if formerly, because of bad friends, he was heedless and did unwholesome action, that cannot carry him off, cannot defile him, and no longer follows him. If there were a young boy or girl who from birth could practice the liberation of mind by equanimity, could that one, at a later time, do unwholesome action with body, speech, or mind again?” The bhikṣus answered: “No, World-Honored One! Why is that? If one does no evil action oneself, from what could evil action arise?” The World-Honored One went on: “Therefore men and women, at home and gone forth, should always diligently cultivate the liberation of mind by equanimity. If those men and women, at home and gone forth, cultivate the liberation of mind by equanimity, they do not carry this body to that world, but go only according to the mind. A bhikṣu should think thus: ‘Formerly I was heedless and did unwholesome action; all of that I can experience now, and in the end not in a later life.’ If there is one who thus practices the liberation of mind by equanimity, measureless and well cultivated, he surely attains non-returning, or attains something higher still.” 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 Intention, the fifth, ends [a thousand one hundred and seventy-four characters]”.

〔16 · The Kālāma People of Kesaputta〕（0438b16）Thus have I heard. At one time the Buddha was staying in the Kālāma park, together with a great company of bhikṣus; he came to Kesaputta and stayed in the Śiṃśapā Grove north of the village of Kesaputta. At that time the Kālāma people of Kesaputta heard: the ascetic Gautama, a son of the Śākyas, who left the Śākya clan, went forth and trained in the way, is staying in the Kālāma park together with a great company of bhikṣus, has come to this Kesaputta, and is staying in the Śiṃśapā Grove north of the village of Kesaputta. That ascetic Gautama has a great name, heard throughout the ten directions: the ascetic Gautama is 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. In this world, among gods, Māra, and Brahmā, śramaṇas and brāhmaṇas, from humans up to gods, he knows and realizes for himself and dwells having attained realization. If he teaches the Dharma, it is good in the beginning, good in the middle, and good in the end, with meaning and with wording, complete and pure, revealing the holy life. If one sees the Tathāgata, the Unattached, the Rightly and Fully Awakened, and honors him and pays him homage, makes offerings and serves him, one swiftly gains good benefit. Let us go together to see the ascetic Gautama, to pay homage and make offerings.

Having heard this, the Kālāma people of Kesaputta, each accompanied by his own kind and household, came out of Kesaputta and went north to the Śiṃśapā Grove, wishing to see the World-Honored One, to pay homage and make offerings. Having arrived at the Buddha’s place, some of those Kālāma people bowed their heads at the Buddha’s feet and withdrew and sat to one side; some greeted the Buddha and withdrew and sat to one side; some joined their palms toward the Buddha and withdrew and sat to one side; some, having seen the Buddha from afar, sat in silence. At that time, when the Kālāma people had each sat down, the Buddha taught them the Dharma, encouraging aspiration and bringing about joy; having by measureless means taught them the Dharma, encouraging aspiration and bringing about joy, he remained silent. Then the Kālāma people, the Buddha having taught them the Dharma, encouraging aspiration and bringing about joy, each rose from their seats, bared one shoulder of their robes, joined their palms toward the Buddha, and said to the World-Honored One: “Gautama! There is a śramaṇa or brāhmaṇa who comes to the Kālāmas and only praises what he himself knows and sees, and disparages what others know and see. Gautama! Again there is a śramaṇa or brāhmaṇa who comes to the Kālāmas and likewise praises what he himself knows and sees, and disparages what others know and see. Gautama! Having heard this, doubt arises in us: ‘Of these śramaṇas and brāhmaṇas, which is true and which is false?’”

The World-Honored One said to them: “Kālāmas! Do not give rise to doubt. Why is that? Because from doubt arises hesitation. Kālāmas! You yourselves have no pure knowledge: is there a later life, or is there no later life? Kālāmas! Nor do you have pure knowledge: is what is done a sin, or is it no sin? Kālāmas! Know that actions are of three kinds, arising from what is habitually accumulated. What are the three? Kālāmas! That is, greed: from it actions arise, from what is habitually accumulated. Kālāmas! Hatred and delusion: from them actions arise, from what is habitually accumulated. Kālāmas! The greedy one, covered by greed, has a mind without contentment, and either kills, or takes what is not given, or commits sexual misconduct, or knowingly speaks falsely, or further drinks liquor. Kālāmas! The hateful one, covered by hatred, has a mind without contentment, and either kills, or takes what is not given, or commits sexual misconduct, or knowingly speaks falsely, or further drinks liquor. Kālāmas! The deluded one, covered by delusion, has a mind without contentment, and either kills, or takes what is not given, or commits sexual misconduct, or knowingly speaks falsely, or further drinks liquor.

“Kālāmas! The learned noble disciple leaves off killing and cuts off killing, lays aside knife and staff, has shame and has scruple, has a mind of loving-kindness and compassion, benefiting all, down to insects and worms; with regard to killing he purifies his mind. Kālāmas! The learned noble disciple leaves off taking what is not given and cuts off taking what is not given; he takes only what is given, delights in what is given, and constantly loves to give, rejoicing and without stinginess, not expecting a return; with regard to taking what is not given he purifies his mind. Kālāmas! The learned noble disciple leaves off what is not the holy life and cuts off what is not the holy life; he diligently practices the holy life, energetically practices what is excellent, pure and without stain, free from desire and having cut off sexual intercourse; with regard to what is not the holy life he purifies his mind. Kālāmas! The learned noble disciple leaves off false speech and cuts off false speech; he speaks the truth, delights in the truth, dwells in the truth without wavering, trustworthy in everything, not deceiving the world; with regard to false speech he purifies his mind.

“Kālāmas! The learned noble disciple leaves off divisive speech and cuts off divisive speech; he practices not speaking divisively and does not break others apart; he does not, hearing this, tell that, wishing to break this up; he does not, hearing that, tell this, wishing to break that up; those who are parted he wishes to unite, and those united he gladdens; he does not form factions, does not delight in factions, does not praise factions; with regard to divisive speech he purifies his mind. Kālāmas! The learned noble disciple leaves off harsh speech and cuts off harsh speech: if there is speech whose words are coarse and rough, with an evil sound offensive to the ear, not liked by the assembly, not loved by the assembly, causing others suffering and vexation and leaving people unsettled, he cuts off such words; if he says anything, it is clear and gentle, soft and smooth, pleasing to the ear and entering the heart, delightful and lovable, giving others peace and happiness, the sound of his words full and clear, not making people afraid, letting others become settled; he speaks such words; with regard to harsh speech he purifies his mind. Kālāmas! The learned noble disciple leaves off idle speech and cuts off idle speech; he speaks at the right time, speaks what is true, speaks what is Dharma, speaks what has meaning, speaks what brings stillness, delights in speaking what brings stillness, his affairs in accord with the time, gaining what is fitting, teaching well, rebuking well; with regard to idle speech he purifies his mind. Kālāmas! The learned noble disciple leaves off covetousness and cuts off covetousness; his mind harbors no contention; seeing another’s property and means of livelihood, he does not give rise to covetousness, wishing that I might have it; with regard to covetousness he purifies his mind.

“Kālāmas! The learned noble disciple leaves off hatred and cuts off hatred; he has shame and has scruple, he has a mind of loving-kindness and compassion, benefiting all, down to insects and worms; with regard to ill will he purifies his mind. Kālāmas! The learned noble disciple leaves off wrong view and cuts off wrong view; he practices right view and is not inverted, and sees thus and says thus: ‘There is giving, there is offering, and there are incantations; there is the result of good and bad action; there is this world and that world, there is father and there is mother; in the world there are true persons who go to a good place, go well and tend well, who in this world and that world know and realize for themselves and dwell having attained realization; with regard to wrong view he purifies his mind.’

“Thus, Kālāmas! The learned noble disciple accomplishes pure bodily action, accomplishes pure verbal and mental action, is free from hatred and free from contention, rids himself of drowsiness, is without arrogance, cuts off doubt and crosses over conceit, has right mindfulness and right knowledge, and is without delusion. With a mind imbued with loving-kindness he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with loving-kindness, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. Likewise compassion and sympathetic joy; with a mind imbued with equanimity, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world.

“Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention, then gains the four secure abidings. What are the four? There is this world and that world, there is the result of good and bad action; I have gained this action that accords with right view, and hold it fully, and when the body breaks up and life ends I will surely reach a good place, and be born in a heaven. Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the first secure abiding. Next, Kālāmas! There is no this world and that world, there is no result of good and bad action; even so, in this very life I am not on that account reviled by others, but am praised by those of right knowledge, and the energetic and those of right view speak of it as existing. Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the second secure abiding. Next, Kālāmas! Whatever I may do, I will surely do no evil, and I think no evil. Why is that? If I do no evil myself, from what could suffering arise? Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the third secure abiding. Next, Kālāmas! Whatever I may do, I will surely do no evil; I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the fourth secure abiding. Thus, Kālāmas! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the four secure abidings.”

The Kālāma people said to the World-Honored One: “So it is, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention, gains the four secure abidings. What are the four? There is this world and that world, there is the result of good and bad action; I have gained this action that accords with right view, and hold it fully, and when the body breaks up and life ends I will surely reach a good place, even to a heaven. Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the first secure abiding. Next, Gautama! If there is no this world and that world, there is no result of good and bad action, in this very life I am not on that account reviled by others, but am praised by those of right knowledge, and the energetic and those of right view speak of it as existing. Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the second secure abiding. Next, Gautama! Whatever I may do, I will surely do no evil, and I think no evil. Why is that? If I do no evil myself, from what could suffering arise? Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the third secure abiding. Next, Gautama! Whatever I may do, I will surely do no evil; I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the fourth secure abiding. Thus, Gautama! The learned noble disciple, his mind without bonds, without resentment, without hatred, without contention—this is called gaining the four secure abidings. Gautama! I have understood; Well-Gone One! I have comprehended. World-Honored One! We all take refuge in the Buddha, the Dharma, and the community of bhikṣus; we only wish that the World-Honored One would accept us as upāsakas; from this day on, for life, we take refuge, until life ends.” Thus spoke the Buddha. All the Kālāma people 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 to the Kālāmas, the sixth, ends [one thousand nine hundred and eighty-seven characters]”.

〔17 · The God Asura Had a Son〕（0439c26）Thus have I heard. At one time the Buddha was staying at the Nālandā grove, in the mango grove of Qiang village. At that time the god Asura had a son named Gāmaṇi, majestic in form and appearance, his radiance shining brilliantly, who, as the night was ending and dawn approaching, went to the Buddha, bowed his head at the Buddha’s feet, withdrew, and stood to one side. Gāmaṇi, son of the god Asura, said: “World-Honored One! The brāhmaṇas exalt themselves and serve various gods; if living beings die, they can make them go freely to and fro in a good place and be born in a heaven. The World-Honored One is the lord of the Dharma; I only wish that the World-Honored One would make living beings, when they die, reach a good place and be born among the gods.”

The World-Honored One said to him: “Gāmaṇi! I now ask you; answer as you understand. Gāmaṇi, what do you think? If in a village there are men or women who are lazy and without energy, and practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view; when they die, if a crowd comes and each joins palms toward them, praising and praying, saying thus: ‘You men and women, lazy and without energy, who practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view; because of this and conditioned by this, when the body breaks up and life ends, you will surely reach a good place and be born in a heaven.’ In this way, Gāmaṇi! Would those men and women, lazy and without energy, who practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, reach a good place and be born in a heaven?” Gāmaṇi answered: “No, World-Honored One!” The World-Honored One praised him: “Excellent, Gāmaṇi! Why is that? That those men and women, lazy and without energy, who practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, should reach a good place and be born in a heaven—this is not possible. Gāmaṇi! It is like this: not far from a village there is a deep pool of water, and a person throws a large heavy stone into the water; if a crowd comes and each joins palms toward it, praising and praying, saying thus: ‘May the stone float up.’ Gāmaṇi, what do you think? Would this large heavy stone, because the crowd each join palms, praising and praying, because of this and conditioned by this, float up?” Gāmaṇi answered: “No, World-Honored One!”

The World-Honored One went on: “So it is, Gāmaṇi! That those men and women, lazy and without energy, who practice evil dharmas, accomplished in the ten unwholesome courses of action: killing, taking what is not given, sexual misconduct, false speech, up to wrong view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, should reach a good place and be born in a heaven—this is not possible. Why is that? Because these ten unwholesome courses of action: black has a black result, naturally tends downward, and surely reaches a bad place.

“Gāmaṇi, what do you think? If in a village there are men or women who are energetic and diligent, and practice wonderful dharmas, accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view; when they die, if a crowd comes and each joins palms toward them, praising and praying, saying thus: ‘You men and women, energetic and diligent, who practice wonderful dharmas, accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view; because of this and conditioned by this, when the body breaks up and life ends, you will reach a bad place and be born in hell.’ Gāmaṇi, what do you think? Would those men and women, energetic and diligent, who practice wonderful dharmas, accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, reach a bad place and be born in hell?” Gāmaṇi answered: “No, World-Honored One!” The World-Honored One praised him: “Excellent, Gāmaṇi! Why is that? Gāmaṇi! That those men and women, energetic and diligent, who practice wonderful dharmas, accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view, because the crowd each join palms toward them, praising and praying, because of this and conditioned by this, when the body breaks up and life ends, should be born in a bad place and be born in hell—this is not possible. Why is that? Gāmaṇi! Because these ten wholesome courses of action: white has a white result, naturally rises upward, and surely reaches a good place.

“Gāmaṇi! It is like this: not far from a village there is a deep pool of water, and a person throws a jar of ghee and oil into the water and it breaks; the dregs and shards sink down, and the ghee and oil float up. In this way, Gāmaṇi! Those men and women, energetic and diligent, who practice wonderful dharmas, are accomplished in the ten wholesome courses of action: leaving off killing and cutting off killing, taking what is not given, sexual misconduct, false speech, up to leaving off wrong view, cutting off wrong view, and gaining right view. When they die—that is, this body is coarse material, of the kind of the four great elements, born of father and mother, nourished by clothing and food, sitting and lying, massage, bathing, and forcible endurance; it is a dharma of breaking up, a dharma of ending, a dharma of scattering—after they die, they are either pecked and eaten by crows, or eaten by tigers and wolves, or burnt, or buried, and all become dust; but their mind, mentation, and consciousness, constantly imbued with faith, imbued with energy, much learning, giving, and wisdom, because of this and conditioned by this, naturally rise upward and are born in a good place.

“Gāmaṇi! That one who kills, leaving off killing and cutting off killing—this is the path to the garden, the path upward, the path to a good place. Gāmaṇi! One who takes what is not given, commits sexual misconduct, speaks falsely, up to holding wrong view, leaving off wrong view and gaining right view—this is the path to the garden, the path upward, the path to a good place. Gāmaṇi! There is again a path to the garden, a path upward, a path to a good place. Gāmaṇi! What is the further path to the garden, path upward, path to a good place? That is, the noble path of eight factors, from right view up to right concentration, these being eight. Gāmaṇi! This is called the further path to the garden, path upward, path to a good place.” Thus spoke the Buddha. Gāmaṇi 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 to Gāmaṇi, the seventh, ends [a thousand two hundred and thirteen characters]”.

Fascicle 4 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Action. The chapter has ten discourses; the first seven are in Fascicle 3, and this fascicle holds the last three, from the eighteenth, the Discourse to Siṃha, to the twentieth, the Discourse to Pāṭaliya. The Discourse to Siṃha records how the minister Siṃha, a disciple of the Nirgranthas, asked the World-Honored One about the words spoken by the Nirgranthas, “the ascetic Gautama holds as his tenet what is not to be done”, and how the World-Honored One answered with eight things—what is not to be done, what is to be done, annihilation, the detestable, the Dharma and discipline, ascetic practice, not entering a womb, and security—and the minister Siṃha at last took refuge three times; in the Discourse on the Nirgranthas the World-Honored One addresses the bhikṣus, relating for himself how he went to the Nirgranthas and disputed their view that “whatever a person experiences is all due to what was done before”, and he also says that action cannot be turned by ascetic practice, how a bhikṣu severs suffering and severs desire up to the ending of the outflows, the five praises the Tathāgata gains, and the five causes by which the mind gives rise to sorrow and pain and by which sorrow and pain cease in the mind; in the Discourse to Pāṭaliya the World-Honored One answers Pāṭaliya the Gāmaṇi’s question about “the ascetic Gautama knows illusion to be illusion”, refutes the claim that “those who kill, take what is not given, and speak falsely all experience the result in this very life”, and teaches him the concentration on the Dharma called seclusion, and Pāṭaliya the Gāmaṇi, dust removed and stain left behind, takes refuge in the Buddha. This fascicle has no verses and no summary verse. After the closing title of the fascicle there is one line of the closing title of the chapter.

〔0 · Title〕（0440c19）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 4”. 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 Action: the chapter title and the summary verse are at the head of the chapter in Fascicle 3; of the ten discourses of this chapter, the first seven are in Fascicle 3, and this fascicle holds the last three—the Discourse to Siṃha, the Discourse on the Nirgranthas, and the Discourse to Pāṭaliya. After the three discourses it closes with “Madhyama Āgama, Fascicle 4 [ten thousand eight hundred and thirteen characters]”—the end of the fascicle marks this fascicle as ten thousand eight hundred and thirteen characters; next comes the closing title of the chapter, “Chapter on Action of the Madhyama Āgama, the Second, ends [twenty-one thousand and sixty characters] [first-day recitation]”—the Chapter on Action ends here, marking itself as twenty-one thousand and sixty characters and belonging to the first-day recitation.

〔18 · Many Licchavis of Vaiśālī〕（0440c24）Thus have I heard. At one time the Buddha was staying at Vaiśālī, in the storied hall by the Monkey Pond. At that time many Licchavis of Vaiśālī had gathered in the assembly hall, repeatedly praising the Buddha, repeatedly praising the Dharma and the community of bhikṣus. At that time the minister Siṃha, a disciple of the Nirgranthas, was also in the assembly. Then the minister Siṃha wished to go to see the Buddha, to make offerings and serve him with homage. The minister Siṃha first went to the Nirgranthas and said to the Nirgranthas: “Sirs! I wish to go to see the ascetic Gautama.” At that time the Nirgrantha rebuked Siṃha: “Do not wish to see the ascetic Gautama. Why is that? The ascetic Gautama holds as his tenet [tenet: that is, the basis he upholds and on which he takes his stand] what is not to be done, and teaches others the dharma of what is not to be done. Siṃha! If one sees one who holds as his tenet what is not to be done, it is not auspicious; to make offerings and serve him with homage is not auspicious either.”

The many Licchavis of Vaiśālī gathered in the assembly hall a second and a third time, repeatedly praising the Buddha, repeatedly praising the Dharma and the community of bhikṣus. At that time the minister Siṃha, a disciple of the Nirgranthas, was also in that assembly a second and a third time. Then the minister Siṃha also wished a second and a third time to go to see the Buddha, to make offerings and serve him with homage. The minister Siṃha then went without taking leave of the Nirgranthas, went to the Buddha, exchanged greetings, withdrew, and sat to one side, and spoke thus: “I have heard: the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done. Gautama! If it is said thus—the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done—is that not slandering the ascetic Gautama? Does that one speak truly? Does that one speak the Dharma? Does that one speak the Dharma in accordance with the Dharma? With regard to what accords with the Dharma, is there no fault and nothing to be challenged?”

The World-Honored One answered: “Siṃha! If it is said thus—the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done—that is not slandering the ascetic Gautama! That one speaks truly, that one speaks the Dharma, that one speaks in accordance with the Dharma; with regard to the Dharma there is no fault, and nothing to be challenged either. Why is that? Siṃha! There is a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is to be done, and teaches others the dharma of what is to be done. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds annihilation as his tenet, and teaches others the dharma of annihilation. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the detestable as his tenet, and teaches others the dharma of what is detestable. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the Dharma and discipline as his tenet, and teaches others the dharma of the Dharma and discipline. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds ascetic practice as his tenet, and teaches others the dharma of ascetic practice. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds not entering a womb as his tenet, and teaches others the dharma of not entering a womb. Siṃha! There is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds security as his tenet, and teaches others the dharma of security.

“Siṃha! How is it that there is a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done? Siṃha! I say that bodily misconduct is not to be done, and verbal and mental misconduct are also not to be done. Siṃha! Such measureless unwholesome and defiled dharmas are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death. Siṃha! I say that these dharmas are all not to be done. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is not to be done, and teaches others the dharma of what is not to be done.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds as his tenet what is to be done, and teaches others the dharma of what is to be done? Siṃha! I say that bodily good conduct is to be done, and verbal and mental good conduct are also to be done. Siṃha! Such measureless wholesome dharmas bring pleasant fruit, one experiences a pleasant result, and is born in a good place and gains long life. Siṃha! I say that these dharmas should all be done. Siṃha! This is called there being a ground, and because of that ground, one cannot slander: the ascetic Gautama holds as his tenet what is to be done, and teaches others the dharma of what is to be done.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds annihilation as his tenet, and teaches others the dharma of annihilation? Siṃha! I say that bodily misconduct should be annihilated, and verbal and mental misconduct should also be annihilated. Siṃha! Such measureless unwholesome and defiled dharmas are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death. Siṃha! I say that these dharmas should all be annihilated. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds annihilation as his tenet, and teaches others the dharma of annihilation.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the detestable as his tenet, and teaches others the dharma of what is detestable? Siṃha! I say that bodily misconduct is detestable, and verbal and mental misconduct are also detestable. Siṃha! Such measureless unwholesome and defiled dharmas are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death. Siṃha! I say that these dharmas are all detestable. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the detestable as his tenet, and teaches others the dharma of what is detestable.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the Dharma and discipline as his tenet, and teaches others the dharma of the Dharma and discipline? Siṃha! For the severing of lust I teach the Dharma and discipline, and for the severing of hatred and delusion I teach the Dharma and discipline. Siṃha! Such measureless unwholesome and defiled dharmas are the root of future existence, painful results of vexation and burning, and the cause of birth, aging, sickness, and death. Siṃha! For the severing of these I teach the Dharma and discipline. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds the Dharma and discipline as his tenet, and teaches others the dharma of the Dharma and discipline.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds ascetic practice as his tenet, and teaches others the dharma of ascetic practice? Siṃha! There are śramaṇas and brāhmaṇas who go naked without clothes, or use their hands as clothes, or use leaves as clothes, or use beads as clothes; or do not take water with a jar, or do not take water with a ladle; they do not eat food gained by knife and staff or by robbery, do not eat food gained by deceit; they do not go themselves, do not send a messenger; not “come, honored one”, not “good, honored one”, not “stay, honored one”; if two people are eating together, they do not eat among them; they do not eat at a house where there is a pregnant woman, do not eat at a house where dogs are kept; if dung-flies come flying in the house, they do not eat. They do not eat fish, do not eat meat, do not drink wine, do not drink bad water, or drink nothing at all, training in the practice of not drinking; or eat one mouthful, taking one mouthful as enough, or two mouthfuls, three, four, up to seven mouthfuls, taking seven mouthfuls as enough; or eat one portion received, taking one portion as enough, or two, three, four, up to seven portions, taking seven portions as enough; or eat once a day, taking one meal as enough, or once in two, three, four, five, six, or seven days, half a month, or a month, taking one meal as enough; or eat vegetables, or eat barnyard millet, or eat broomcorn millet, or eat mixed [a composite character, given in the base text by its parts], or eat toutouluo food, or eat coarse food; or go to a place free of affairs and rely on freedom from affairs, or eat roots, or eat fruit, or eat fruit fallen of itself; or wear patched-together robes, or wear robes of hair, or wear toushe robes, or wear robes of hair and toushe, or wear whole hides, or wear pierced hides, or wear whole pierced hides; or wear the hair loose, or wear it braided, or wear it loose and braided; or shave the hair, or shave the beard, or shave beard and hair; or pluck out the hair, or pluck out the beard, or pluck out beard and hair; or stand continually, cutting off sitting, or practice squatting; or lie on thorns, taking thorns as a bed; or lie on fruit, taking fruit as a bed; or serve water, scooping water with the hands day and night; or serve fire, keeping a fire burning all night; or serve the sun, the moon, lords and great persons, joining their palms toward them. Such as these undergo measureless suffering and train in practices of vexation and burning. Siṃha! I do not say that this ascetic practice does not exist. Siṃha! But this ascetic practice is a base undertaking, utterly painful and utterly hard, practiced by ordinary people, not the noble path. Siṃha! If there are śramaṇas and brāhmaṇas who, with regard to that dharma of ascetic practice, know it to be severed and exhausted, pulled out by the root, never to arise again, I say that they practice asceticism. Siṃha! The Tathāgata, the Unattached, the Rightly and Fully Awakened, with regard to that dharma of ascetic practice, knows it to be severed and exhausted, pulled out by the root, never to arise again, and therefore I practice asceticism. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds ascetic practice as his tenet, and teaches others the dharma of ascetic practice.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds not entering a womb as his tenet, and teaches others the dharma of not entering a womb? Siṃha! If there are śramaṇas and brāhmaṇas who, with regard to future birth from a womb, know it to be severed and exhausted, pulled out by the root, never to arise again, I say that they do not enter a womb. Siṃha! The Tathāgata, the Unattached, the Rightly and Fully Awakened, with regard to birth from a womb in future existence, knows it to be severed and exhausted, pulled out by the root, never to arise again, and therefore I do not enter a womb. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds not entering a womb as his tenet, and teaches others the dharma of not entering a womb.

“Siṃha! How is it that there is again a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds security as his tenet, and teaches others the dharma of security? Siṃha! The reason a son of good family shaves off hair and beard, puts on the dyed robe, and with faith leaves home, goes forth from home, and trains in the way, is solely for the consummation of the unsurpassed holy life; in this very life I know and realize for myself and dwell having attained realization: birth is ended, the holy life is established, what was to be done is done, I do not receive any further existence, and I know it as it really is. I am myself secure and make others secure, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. Having made them secure, I cause beings subject to birth to be liberated from birth, and beings subject to aging, subject to sickness, subject to death, subject to sorrow and defilement, to be liberated from what is subject to sorrow and defilement. Siṃha! This is called there being a ground, and because of that ground, one cannot slander with regard to the true Dharma: the ascetic Gautama holds security as his tenet, and teaches others the dharma of security.”

The minister Siṃha said to the World-Honored One: “Gautama! I have understood; Well-Gone One! I have comprehended. Gautama! It is like a person with clear eyes, who turns up what is overturned, uncovers what is covered, shows the way to the lost, and brings light into darkness, so that those with eyes see forms; the ascetic Gautama is likewise so: for me, by measureless means, he has taught the Dharma and revealed its meaning, in accord with its various paths. World-Honored One! I now take refuge in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.

“World-Honored One! It is like a person who keeps a bad horse, hoping to gain some benefit from it, and only wears himself out in vain and gains no benefit. World-Honored One! I too am like this: those foolish Nirgranthas were not good at clear understanding, could not know for themselves, did not recognize a good field, and did not examine for themselves; through the long night I paid them reverence, made offerings to them, and served them with homage, hoping to gain their benefit, suffering in vain to no benefit. World-Honored One! I now take refuge a second time in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.

“World-Honored One! I was formerly without knowledge, and had faith and respect for the foolish Nirgranthas; from this day I cut it off. Why is that? Because they deceived me. World-Honored One! I now take refuge a third time in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.” Thus spoke the Buddha. The minister Siṃha 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 to Siṃha, the eighth, ends [two thousand four hundred and thirteen characters]”.

〔19 · The World-Honored One Addressed the Bhikṣus〕（0442c02）Thus have I heard. At one time the Buddha was staying among the Śākyas, in the Heavenly Town. At that time the World-Honored One addressed the bhikṣus: “The Nirgranthas see thus and say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached. I then went to them, and having arrived, I asked: ‘Nirgranthas! Do you truly see thus and say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached?’ They answered me: ‘So it is, Gautama!’ I asked those Nirgranthas again: ‘Do you yourselves have pure knowledge whether I existed before or did not exist before, whether I did evil before or did not do evil, whether so much of my suffering is exhausted or so much of my suffering is not exhausted? If it is already exhausted, then exhaustion is gained, and in this very world one severs all unwholesome things, gains the many wholesome dharmas, and cultivates and realizes them?’ They answered me: ‘No, Gautama!’

“I said to those Nirgranthas again: ‘You yourselves have no pure knowledge whether I existed before or did not exist before; whether I did evil before or did not do evil; whether so much of my suffering is exhausted or so much of my suffering is not exhausted; whether, if it is already exhausted, exhaustion is gained, and in this very world one severs all unwholesome things, gains the many wholesome dharmas, and cultivates and realizes them—and yet you say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached. Nirgranthas! If you yourselves had pure knowledge whether I existed before or did not exist before; whether I did evil before or did not do evil; whether so much of my suffering is exhausted or so much of my suffering is not exhausted; whether, if it is already exhausted, exhaustion is gained, and in this very world one severs all unwholesome things, gains the many wholesome dharmas, and cultivates and realizes them—Nirgranthas! then you might say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached.’

“Nirgranthas! It is like a person whose body is struck by a poisoned arrow; because he is struck by the poisoned arrow, extreme suffering arises. His relatives, with kind concern and pity, wishing to benefit him and make him secure, then call a physician who draws out arrowheads. When the arrowhead physician comes, he opens the wound for him with a sharp knife; because the wound is opened, extreme suffering arises again. Having opened the wound, he searches for the arrowhead; while the arrowhead is searched for, extreme suffering arises again. Having found the arrowhead, he draws it out; because it is drawn out, extreme suffering arises again. Having drawn out the arrowhead, he covers the wound with a thin covering and binds it; because the wound is bound, extreme suffering arises again. After the arrowhead has been drawn out, he gains strength and is without affliction, his faculties unimpaired, restored to what he was before. Nirgranthas! That person himself has pure knowledge, and thinks thus: ‘I was formerly struck by a poisoned arrow; because I was struck by the poisoned arrow, extreme suffering arose; my relatives saw it, and with kind concern and pity, wishing to benefit me and make me secure, called a physician who draws out arrowheads; when the arrowhead physician came, he opened the wound for me with a sharp knife, and because the wound was opened, extreme suffering arose again; having opened the wound, he searched for the arrowhead, and while the arrowhead was searched for, extreme suffering arose again; having found the arrowhead, he drew it out, and because it was drawn out, extreme suffering arose again; having drawn out the arrowhead, he covered the wound with a thin covering and bound it, and because the wound was bound, extreme suffering arose again; after the arrowhead was drawn out, I gained strength and was without affliction, my faculties unimpaired, restored to what I was before.’

“In this way, Nirgranthas! If you yourselves had pure knowledge whether I existed before or did not exist before; whether I did evil before or did not do evil; whether so much of my suffering is exhausted or so much of my suffering is not exhausted; whether, if it is already exhausted, exhaustion is gained, and in this very world one severs all unwholesome things, gains the many wholesome dharmas, and cultivates and realizes them—Nirgranthas! then you might say thus: whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached. When I asked thus, I did not see the Nirgranthas able to answer me: ‘Gautama! It is so; it is not so.’

“Further, I asked the Nirgranthas: ‘If the Nirgranthas have intense severing and intense ascetic practice, does intense suffering arise for the Nirgranthas at that time?’ They answered me: ‘So it is, Gautama!’ ‘If there is moderate severing and moderate ascetic practice, does moderate suffering arise for the Nirgranthas at that time?’ They answered me: ‘So it is, Gautama!’ ‘If there is mild severing and mild ascetic practice, does mild suffering arise for the Nirgranthas at that time?’ They answered me: ‘So it is, Gautama!’ That is to say: when the Nirgranthas have intense severing and intense ascetic practice, then intense suffering arises for the Nirgranthas; when they have moderate severing and moderate ascetic practice, then moderate suffering arises for the Nirgranthas; when they have mild severing and mild ascetic practice, then mild suffering arises for the Nirgranthas. Suppose the Nirgranthas have intense severing and intense ascetic practice: at that time intense suffering is allayed for the Nirgranthas; when they have moderate severing and moderate ascetic practice, at that time moderate suffering is allayed for the Nirgranthas; when they have mild severing and mild ascetic practice, at that time mild suffering is allayed for the Nirgranthas. If, whether doing thus or not doing thus, extreme suffering and very heavy suffering are allayed, know that the Nirgranthas make suffering in this very world. But the Nirgranthas, covered by delusion, bound by delusion, say thus: ‘Whatever a person experiences is all due to what was done before; if old action is exhausted through ascetic practice and no new is made, then all actions are ended; when all actions are ended, suffering is ended; when suffering is ended, the end of suffering is reached.’ When I asked thus, I did not see the Nirgranthas able to answer me: ‘Gautama! It is so; it is not so.’

“Further, I asked the Nirgranthas: ‘Nirgranthas! If there is action with a pleasant result, can that action, through severing and through ascetic practice, be turned into a painful result?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with a painful result, can that action, through severing and through ascetic practice, be turned into a pleasant result?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with a result in this very life, can that action, through severing and through ascetic practice, be turned into a result in a later birth?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with a result in a later birth, can that action, through severing and through ascetic practice, be turned into a result in this very life?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with an unripened result, can that action, through severing and through ascetic practice, be turned into a ripened result?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! If there is action with a ripened result, can that action, through severing and through ascetic practice, be turned into something different?’ They answered me: ‘No, Gautama!’ ‘Nirgranthas! That is to say: action with a pleasant result—that action cannot, through severing and through ascetic practice, be turned into a painful result. Nirgranthas! Action with a painful result—that action cannot, through severing and through ascetic practice, be turned into a pleasant result. Nirgranthas! Action with a result in this very life—that action cannot, through severing and through ascetic practice, be turned into a result in a later birth. Nirgranthas! Action with a result in a later birth—that action cannot, through severing and through ascetic practice, be turned into a result in this very life. Nirgranthas! Unripened action—that action cannot, through severing and through ascetic practice, be turned into a ripened result. Nirgranthas! Action with a ripened result—that action cannot, through severing and through ascetic practice, be turned into something different. Therefore, Nirgranthas! yours is vain effort, empty severing, nothing gained.’

“Those Nirgranthas then replied to me: ‘Gautama! We have a revered teacher named Qinzi the Nirgrantha, who says this: “Nirgranthas! If you did evil action before, that action can all be exhausted through this ascetic practice; if you now guard body, speech, and mind, then because of this you make no more evil action.”’ I asked those Nirgranthas again: ‘Do you have faith in your revered teacher Qinzi the Nirgrantha, without doubt?’ They answered me: ‘Gautama! We have faith in our revered teacher Qinzi the Nirgrantha, and have no doubt.’ I said to those Nirgranthas again: ‘There are five things that have two results in this very world: faith, liking, hearing, reflection, and seeing well upon consideration. Nirgranthas! When a person himself has false words, are these to be had faith in, to be liked, to be heard, to be reflected on, to be seen well upon consideration?’ They answered me: ‘So it is, Gautama!’ I said to those Nirgranthas again: ‘How can such false words be had faith in, how can they be liked, how can they be heard, how can they be reflected on, how can they be well considered? That is to say, a person himself has false words, and yet there is faith, there is liking, there is hearing, there is reflection, there is good consideration.’

“If the Nirgranthas say thus, then in what accords with the Dharma they get five reproaches, and are detestable. What are the five? The suffering and pleasure these beings now experience are all due to what was done before; if that is so, the Nirgranthas and their like did evil action before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the first thing detestable in the Nirgranthas. Further, the suffering and pleasure beings experience are all due to association; if that is so, the Nirgranthas and their like had bad association before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the second thing detestable in the Nirgranthas. Further, the suffering and pleasure beings experience are all due to livelihood; if that is so, the Nirgranthas and their like had a bad livelihood before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the third thing detestable in the Nirgranthas. Further, the suffering and pleasure beings experience are all due to view; if that is so, the Nirgranthas and their like had bad view before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the fourth thing detestable in the Nirgranthas. Further, the suffering and pleasure beings experience are all due to a lord’s creation; if that is so, the Nirgranthas and their like had a bad lord before. Why is that? Because of that, the Nirgranthas now experience extremely heavy suffering. This is called the fifth thing detestable in the Nirgranthas. If the Nirgranthas, because of the evil action they did before, bad association, bad livelihood, bad view, and a bad lord, being created by a bad lord—because of that the Nirgranthas now experience extremely heavy suffering—this is called the Nirgranthas and their like being detestable because of those things.

“The Dharma I have known and awakened to myself and teach you, no śramaṇa or brāhmaṇa, no god, Māra, or Brahmā, nor anyone else in the world can overcome, none can defile, none can restrain. How is it that the Dharma I have known and awakened to myself and teach you is not something that śramaṇas or brāhmaṇas, gods, Māra, Brahmā, or anyone else in the world can overcome, can defile, can restrain? If there is a bhikṣu who casts off unwholesome bodily action and cultivates wholesome bodily action, casts off unwholesome verbal and mental action and cultivates wholesome verbal and mental action, then with regard to future suffering he knows for himself: I have no future suffering. He does not cast off the pleasure gained in accordance with the Dharma. He may wish to sever the cause of suffering and practice with desire; or he may wish to sever the cause of suffering and practice with the abandoning of desire. If he wishes to sever the cause of suffering and practices with desire, he cultivates his practice with desire, and when it is severed, suffering is ended. If he wishes to sever the cause of suffering and practices with the abandoning of desire, he cultivates his practice with the abandoning of desire, and when it is severed, suffering is ended. If that bhikṣu then thinks thus: ‘As I act and as I practice, unwholesome dharmas arise and wholesome dharmas cease; if I sever my own suffering, unwholesome dharmas cease and wholesome dharmas arise. I had better sever that suffering myself now.’ Then he severs his own suffering. Having severed his own suffering, unwholesome dharmas cease and wholesome dharmas arise, and he severs suffering no more. Why is that? Bhikṣu! What he set out to do has had its meaning accomplished; were he to sever suffering again, that would not be fitting.

“Bhikṣu! It is like an arrow-maker who straightens an arrow with a straightener; when the arrow is already straight, he uses the straightener no more. Why is that? What that person set out to do has had its purpose accomplished; were he to use the straightener again, that would not be fitting. In this way, the bhikṣu then thinks thus: ‘As I act and as I practice, unwholesome dharmas arise and wholesome dharmas cease; if I sever my own suffering, unwholesome dharmas cease and wholesome dharmas arise. I had better sever that suffering myself now.’ Then he severs his own suffering. Having severed his own suffering, unwholesome dharmas cease and wholesome dharmas arise, and he severs suffering no more. Why is that? What he set out to do has had its meaning accomplished; were he to sever suffering again, that would not be fitting.

“Bhikṣu! Suppose a person loves, is attached to, and cherishes a woman, and yet that woman speaks with other men, exchanges greetings with them, comes and goes and stays the night; would that person, because of this, give rise to suffering and vexation in body and mind, and be extremely sorrowful?” The bhikṣus answered: “So it is, World-Honored One! Why is that? That person loves and is attached to that woman and cherishes her greatly, and yet that woman speaks with other men, exchanges greetings with them, comes and goes and stays the night; how could that person’s body and mind not give rise to suffering, vexation, and sorrow?” “Bhikṣu! Suppose that person thinks thus: ‘I love and cherish that woman in vain, and yet that woman speaks with other men, exchanges greetings with them, comes and goes and stays the night; had I not better now, because I suffer and sorrow myself, sever my love and attachment for that woman?’ That person afterwards, because he suffers and sorrows himself, severs his love and attachment for that woman. If that woman still, as before, speaks with other men, exchanges greetings with them, comes and goes and stays the night, would that person afterwards give rise again to suffering and vexation in body and mind, and be extremely sorrowful?” The bhikṣus answered: “No, World-Honored One! Why is that? That person no longer has love and attachment for that woman; if that woman still, as before, speaks with other men, exchanges greetings with them, comes and goes and stays the night, for that person, because of this, to give rise again to suffering and vexation in body and mind and be extremely sorrowful would not be fitting.” “In this way, the bhikṣu then thinks thus: ‘As I act and as I practice, unwholesome dharmas arise and wholesome dharmas cease; if I sever that suffering myself, unwholesome dharmas cease and wholesome dharmas arise. I had better sever that suffering myself now.’ Then he severs his own suffering. Having severed his own suffering, unwholesome dharmas cease and wholesome dharmas arise, and he severs suffering no more. Why is that? What he set out to do has had its meaning accomplished; were he to sever suffering again, that would not be fitting.

“He thinks again thus: ‘Whatever the cause by which I might sever suffering, I have already severed it; yet my desire is still as before unsevered; I had better now seek to sever desire.’ Then he seeks to sever desire. For the severing of desire, he dwells alone in seclusion, in a place free of affairs, or goes to the foot of a tree, an empty, still, and quiet place, a mountain cave or stone hut, a heap of straw in the open, or goes into a forest, or stays among the graves. Having come to a place free of affairs, or to the foot of a tree, an empty, still, and quiet place, he spreads out his sitting-cloth and sits cross-legged, his body upright and his aspiration upright, turning his mindfulness back and not toward outward things; he severs covetousness and his mind is without contention; seeing the property of others and their various means of livelihood, he does not give rise to covetousness, does not wish that I might have them; with regard to covetousness he purifies his mind. Likewise hatred, sleepiness, restlessness and remorse; he cuts off doubt and crosses over perplexity, and has no hesitation with regard to wholesome dharmas; with regard to doubt and perplexity he purifies his mind.

“Having severed these five hindrances, defilements of the mind and weakeners of wisdom, secluded from desire, secluded from evil and unwholesome dharmas, up to attaining and dwelling in the fourth dhyāna. Having gained such concentration, his mind pure, without defilement, without vexation, pliant, and well settled, he gains an unmoving mind, and turns toward the realization of the knowledge of the ending of outflows. He then knows this suffering as it really is, knows the arising of this suffering, knows the cessation of this suffering, knows the path to the cessation of this suffering as it really is; he also knows these outflows as they really are, knows the arising of these outflows, knows the cessation of these outflows, knows the path to the cessation of these outflows as they really are. Having known thus and seen thus, his mind is liberated from the outflow of sensual desire, and his mind is liberated from the outflow of existence and the outflow of ignorance; being liberated, he knows that he is liberated: birth is ended, the holy life is established, what was to be done is done, he does not receive any further existence, and he knows it as it really is.

“The Tathāgata, thus rightly liberated in mind, gains five praises, in accordance with the Dharma, without dispute, worthy of love and worthy of respect. What are the five? The suffering and pleasure those beings experience are all due to what was done before; if that is so, the Tathāgata had excellent action before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the first praise the Tathāgata gains. Further, the suffering and pleasure beings experience are all due to association; if that is so, the Tathāgata had excellent association before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the second praise the Tathāgata gains. Further, the suffering and pleasure beings experience are all due to livelihood; if that is so, the Tathāgata had an excellent livelihood before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the third praise the Tathāgata gains. Further, the suffering and pleasure beings experience are all due to view; if that is so, the Tathāgata had excellent view before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the fourth praise the Tathāgata gains. Further, the suffering and pleasure beings experience are all due to a lord’s creation; if that is so, the Tathāgata had an excellent lord before, and because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm. This is called the fifth praise the Tathāgata gains. That is to say, the Tathāgata had excellent action, excellent association, an excellent livelihood, excellent view, and an excellent lord before, being created by an excellent lord; because of that the Tathāgata now has the noble pleasure without outflows, and feels pleasure in stillness and calm; because of this the Tathāgata now gains five praises.

“There are five causes by which the mind gives rise to sorrow and pain. What are the five? One bound by sensual desire, because of being bound by sensual desire, gives rise in the mind to sorrow and pain. Likewise one bound by hatred, sleepiness, restlessness and remorse, and doubt, because of being bound by doubt, gives rise in the mind to sorrow and pain. These are called the five causes by which the mind gives rise to sorrow and pain. There are five causes by which sorrow and pain cease in the mind. What are the five? If one bound by sensual desire, because of being bound by sensual desire, gives rise in the mind to sorrow and pain, once the bond of sensual desire is removed, the sorrow and pain then cease. The sorrow and pain that arose in the mind because of the bond of sensual desire reach the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging; this is known by the noble ones and seen by the noble ones. Likewise hatred, sleepiness, restlessness and remorse; if one bound by doubt, because of being bound by doubt, gives rise in the mind to sorrow and pain, once the bond of doubt is removed, the sorrow and pain then cease. The sorrow and pain that arose in the mind because of the bond of doubt reach the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging; this is known by the noble ones and seen by the noble ones. These are called the five causes by which sorrow and pain cease in the mind.

“Further, there is yet another reaching of the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging, known by the noble ones and seen by the noble ones. What is this other reaching of the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging, known by the noble ones and seen by the noble ones? It is the noble path of eight factors, from right view up to right concentration, these are the eight. This is called the other reaching of the ultimate in this very life, without vexation, without burning, constantly abiding and unchanging, known by the noble ones and seen by the noble ones.” 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 Nirgranthas, the ninth, ends [three thousand six hundred]”—it marks three thousand six hundred, and the base text has no word for “characters”.

〔20 · Pāṭaliya the Gāmaṇi Heard〕（0445a29）Thus have I heard. At one time the Buddha was staying among the Koliyas, together with a great assembly of bhikṣus; he went to North Village and stayed in the Śiṃśapā Grove north of North Village. At that time Pāṭaliya the Gāmaṇi heard: the ascetic Gautama, a son of the Śākya clan, who left the Śākya clan, went forth and trained in the way, is staying among the Koliyas together with a great assembly of bhikṣus, has come to this North Village, and is staying in the Śiṃśapā Grove north of North Village. That ascetic Gautama has a great name, heard throughout the ten directions: the ascetic Gautama is 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. In this world, among gods, Māra, and Brahmā, śramaṇas and brāhmaṇas, from humans up to gods, he knows and realizes for himself and dwells having attained realization. If he teaches the Dharma, it is good in the beginning, good in the middle, and good in the end, with meaning and with wording, complete and pure, revealing the holy life. If one sees the Tathāgata, the Unattached, the Rightly and Fully Awakened, and honors him and pays him homage, makes offerings and serves him, one swiftly gains good benefit. He thought thus: “I should go to see the ascetic Gautama, to pay homage and make offerings.”

Having heard this, Pāṭaliya the Gāmaṇi came out of North Village and went north to the Śiṃśapā Grove, wishing to see the World-Honored One, to pay homage and make offerings. Pāṭaliya the Gāmaṇi saw from afar the World-Honored One among the trees in the grove, upright and handsome, like the moon among the stars, his light radiant and brilliant, gleaming like a golden mountain, complete with the marks and minor marks, his majestic power lofty, his faculties still and settled, without obstruction, accomplished in taming, his mind at rest, calm and silent. Having seen the Buddha from afar, Pāṭaliya the Gāmaṇi went up to the Buddha, exchanged greetings, withdrew, and sat to one side, and said to the World-Honored One: “I have heard: the ascetic Gautama knows illusion [illusion: that is, the art of illusion] to be illusion. Gautama! If it is said thus—the ascetic Gautama knows illusion to be illusion—is that not slandering the ascetic Gautama? Does that one speak truly? Does that one speak the Dharma? Does that one speak the Dharma in accordance with the Dharma? With regard to what accords with the Dharma, is there no fault and nothing to be challenged?”

The World-Honored One answered: “Gāmaṇi! If it is said thus—the ascetic Gautama knows illusion to be illusion—that is not slandering the ascetic Gautama! That one speaks truly, that one speaks the Dharma, that one speaks the Dharma in accordance with the Dharma; with regard to the Dharma there is no fault, and nothing to be challenged either. Why is that? Gāmaṇi! I know that illusion, but I myself am not an illusion.” Pāṭaliya said: “What those śramaṇas and brāhmaṇas say is true, yet I do not believe them when they say that the ascetic Gautama knows illusion to be illusion.” The World-Honored One said to him: “Gāmaṇi! Is one who knows illusion himself an illusion?” Pāṭaliya said: “So it is, World-Honored One! So it is, Well-Gone One!”

The World-Honored One said to him: “Gāmaṇi! Do not deceive yourself and slander me; if you slander me, you harm yourself; there is dispute and offense, detested by the noble and the wise, and you incur a great offense. Why is that? It truly is not as you say. Gāmaṇi! Have you heard that the Koliyas have soldiers [soldiers: troops kept to be sent on errands]?” He answered: “I have heard that they do.” “Gāmaṇi! What do you think? What do the Koliyas use these soldiers for?” He answered: “Gautama! It is to carry messages and kill bandits; for this reason the Koliyas keep these soldiers.” “Gāmaṇi! What do you think? Do the Koliya soldiers keep the precepts, or are they without precepts?” He answered: “Gautama! If there are people in the world without the virtue of the precepts, none surpass the Koliya soldiers. Why is that? The Koliya soldiers gravely violate the prohibitions and precepts and practice only evil.”

The World-Honored One asked again: “Gāmaṇi! You see thus and know thus. I do not ask you; but if others asked you: ‘Pāṭaliya the Gāmaṇi knows that the Koliya soldiers gravely violate the prohibitions and precepts and practice only evil; because of this, Pāṭaliya the Gāmaṇi gravely violates the prohibitions and precepts and practices only evil’—if it were said thus, would that be a true statement?” He answered: “No, Gautama. Why is that? The Koliya soldiers differ in view, differ in desire, and differ in aspiration; the Koliya soldiers gravely violate the prohibitions and precepts and practice only evil; I keep the precepts strictly and do not practice evil.” The World-Honored One asked again: “Gāmaṇi! You know that the Koliya soldiers gravely violate the prohibitions and precepts and practice only evil, and yet you are not on that account one who violates the prohibitions and precepts and practices only evil; why then can the Tathāgata not know illusion without himself being an illusion? Why is that? I know illusion, I know the one who practices illusion, I know the result of illusion, I know the severing of illusion. Gāmaṇi! I also know killing, I know the one who kills, I know the result of killing, I know the severing of killing. Gāmaṇi! I know taking what is not given, I know the one who takes what is not given, I know the result of taking what is not given, I know the severing of taking what is not given. Gāmaṇi! I know false speech, I know the one who speaks falsely, I know the result of false speech, I know the severing of false speech. Gāmaṇi! I know thus and see thus. If anyone says that the ascetic Gautama, knowing illusion, is himself an illusion, and he does not abandon this statement, then, following his mind, his desire, his aspiration, what he has heard, his thinking, and his views, in the time it takes to bend or stretch an arm, at death he is born in hell.”

Having heard this, Pāṭaliya the Gāmaṇi was terrified and trembling, his hair standing on end; he rose from his seat, bowed his head at the Buddha’s feet, and kneeling upright with palms joined said to the World-Honored One: “I confess my fault, Gautama! From of old, Well-Gone One! I have been as if foolish, as if deluded, as if unsettled, as if unskilled. Why is that? I falsely said that the ascetic Gautama is an illusion. I only wish that Gautama would accept my confession; seeing the offense, I disclose it; having confessed, I guard against doing it again.” The World-Honored One said to him: “So it is, Gāmaṇi! You truly were as if foolish, as if deluded, as if unsettled, as if unskilled. Why is that? Because you falsely said of the Tathāgata, the Unattached, the Rightly and Fully Awakened, that he is an illusion. Yet you are able to confess your fault, seeing the offense and disclosing it, and guarding against doing it again. Thus, Gāmaṇi! If anyone confesses his fault, sees the offense and discloses it, and guards against doing it again, he nurtures the noble Dharma without loss.”

Then Pāṭaliya the Gāmaṇi joined his palms toward the Buddha and said to the World-Honored One: “Gautama! There is a śramaṇa or brāhmaṇa who sees thus and says thus: ‘If there are those who kill, all of them experience the result in this very life, and because of that sorrow and pain arise for them; if there are those who take what is not given or speak falsely, all of them experience the result in this very life, and because of that sorrow and pain arise for them.’ Ascetic Gautama! What do you think?” The World-Honored One said to him: “Gāmaṇi! I will now ask you; answer as you understand. Gāmaṇi! What do you think? Suppose in a village or town there is a person who wears a garland of flowers on his head, his body anointed with mixed perfumes, who makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king. If someone asks: ‘What did this person do before, that he now wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king?’ someone may answer: ‘This person killed an enemy for the king, and the king, delighted, bestowed a reward on him; therefore this person wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.”

“Gāmaṇi! Again, you see the king arrest a criminal, bind his hands behind his back, beat the drum and proclaim the order, take him out through the south city gate, seat him beneath a high post, and cut off his head. If someone asks: ‘What offense did this person commit, that he was killed by the king?’ someone may answer: ‘This person wrongly killed a blameless person of the royal household; therefore the king ordered this punishment to be carried out thus.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! If there is a śramaṇa or brāhmaṇa who sees thus and says thus: ‘If there is killing, all of them experience the result in this very life, and because of that sorrow and pain arise for them’—is this a true statement of his, or false words?” He answered: “False words, Gautama!” “If what he says is false words, do you believe it in your heart?” He answered: “I do not believe it, Gautama!” The World-Honored One praised him: “Excellent! Excellent! Gāmaṇi!”

The World-Honored One asked again: “Gāmaṇi! What do you think? Suppose in a village or town there is a person who wears a garland of flowers on his head, his body anointed with mixed perfumes, who makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king. If someone asks: ‘What did this person do before, that he now wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king?’ someone may answer: ‘This person took what was not given in another country; therefore this person wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! Again, you see the king arrest a criminal, bind his hands behind his back, beat the drum and proclaim the order, take him out through the south city gate, seat him beneath a high post, and cut off his head. If someone asks: ‘What offense did this person commit, that he was killed by the king?’ someone may answer: ‘This person took what was not given in the king’s country; therefore the king ordered this punishment to be carried out thus.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! If there is a śramaṇa or brāhmaṇa who sees thus and says thus: ‘If there is taking what is not given, all of them experience the result in this very life, and because of that sorrow and pain arise for them’—is this a true statement of his, or false words?” He answered: “False words, Gautama!” “If what he says is false words, do you believe it in your heart?” He answered: “I do not believe it, Gautama!” The World-Honored One praised him: “Excellent! Excellent! Gāmaṇi!”

The World-Honored One asked again: “Gāmaṇi! What do you think? Suppose in a village or town there is a person who wears a garland of flowers on his head, his body anointed with mixed perfumes, who makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king. If someone asks: ‘What did this person do before, that he now wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king?’ someone may answer: ‘This person is an entertainer who can jest and make people laugh; he pleased the king with false words, and the king, delighted, bestowed a reward on him; therefore this person wears a garland of flowers on his head, his body anointed with mixed perfumes, makes music, sings and dances to amuse himself, delights only in female entertainers, and enjoys himself like a king.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! Again, you see the king arrest a criminal, beat him to death with clubs, put him in a wooden cage, carry him on an open cart, take him out through the north city gate, and cast him into a moat. If someone asks: ‘What offense did this person commit, that he was killed by the king?’ someone may answer: ‘This person bore false witness before the king; he deceived the king with false words; therefore the king ordered him to be dealt with thus.’ Gāmaṇi! Do you see thus and hear thus?” He answered: “I have seen it, Gautama! I have heard it already, and will hear it again.” “Gāmaṇi! What do you think? If there is a śramaṇa or brāhmaṇa who sees thus and says thus: ‘If there is false speech, all of them experience the result in this very life, and because of that sorrow and pain arise for them’—is this a true statement of his, or false words?” He answered: “False words, Gautama!” “If what he says is false words, do you believe it in your heart?” He answered: “I do not believe it, Gautama!” The World-Honored One praised him: “Excellent! Excellent! Gāmaṇi!”

Then Pāṭaliya the Gāmaṇi rose from his seat, bared one shoulder of his robe, joined his palms toward the Buddha, and said to the World-Honored One: “It is wonderful! What Gautama says is most excellent, with good similes and good proofs. Gautama! In North Village I built a lofty hall, spread out beds and mattresses, set out water vessels, and lit great bright lamps; if energetic śramaṇas and brāhmaṇas come to stay in the lofty hall, I provide what they need according to my means. There were four debaters, each with different views, contradicting one another, who gathered in the lofty hall. One of the debaters sees thus and says thus: there is no giving, no offering, no incantations, there is no good and bad action, there is no result of good and bad action, there is no this world and the next, there is no father and no mother; in the world there are no true persons who go to a good place, go well and tend well, who in this world and the next know and realize for themselves and dwell having attained realization.

“The second debater has right view, contrary to what the first debater sees and knows, and sees thus and says thus: ‘There is giving, there is offering, and there are incantations; there is good and bad action, there is the result of good and bad action; there is this world and the next, there is father and there is mother; in the world there are true persons who go to a good place, go well and tend well, who in this world and the next know for themselves, awaken for themselves, and dwell having attained realization.’

“The third debater sees thus and says thus: one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook, grieving and vexed and sorrowing, beating the breast in distress, weeping and deluded; killing, taking what is not given, sexual misconduct, false speech, drinking wine, breaking through walls and opening storehouses, robbing in other people’s lanes, harming villages and ruining towns, breaking cities and destroying countries—one who does such things is not doing evil. Again, with an iron wheel sharp as a razor, in a single day he hacks, cuts, chops, and minces all the beings of this earth, flays, splits, slices, and carves them, making them one heap of flesh, one mass, one pile; because of this there is no evil action, and because of this there is no result of evil action. On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes giving, making offerings, and reciting; because of this there is neither offense nor merit, and because of this there is no result of offense or merit. Giving, taming, protecting, upholding, praising, benefiting, generosity, kind words, beneficial conduct, and sharing the benefit—because of this there is no merit, and because of this there is no result of merit.

“The fourth debater has right view, contrary to what the third debater knows and sees, and sees thus and says thus: one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook, grieving and vexed and sorrowing, beating the breast in distress, weeping and deluded; killing, taking what is not given, sexual misconduct, false speech, drinking wine, breaking through walls and opening storehouses, robbing in other people’s lanes, harming villages and ruining towns, breaking cities and destroying countries—one who does such things truly is doing evil. Again, with an iron wheel sharp as a razor, in a single day he hacks, cuts, chops, and minces all the beings of this earth, flays, splits, slices, and carves them, making them one heap of flesh, one mass, one pile; because of this there is evil action, and because of this there is the result of evil action. On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes giving, making offerings, and reciting; because of this there is offense and there is merit, and because of this there is the result of offense and merit. Giving, taming, protecting, upholding, praising, benefiting, generosity, kind words, beneficial conduct, and sharing the benefit—because of this there is merit, and because of this there is the result of merit. Gautama! Having heard this, doubt arose in me: of these śramaṇas and brāhmaṇas, who speaks truly, and who speaks falsely?”

The World-Honored One said to him: “Gāmaṇi! Do not give rise to doubt. Why is that? Because from doubt arises hesitation. Gāmaṇi! You yourself have no pure knowledge: is there a later life, or is there no later life? Gāmaṇi! Nor do you have pure knowledge: is what is done evil, or is what is done good? Gāmaṇi! There is a concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind. In this way, in this very life you will sever doubt and gain advancement.”

Then Pāṭaliya the Gāmaṇi again rose from his seat, bared one shoulder of his robe, joined his palms toward the Buddha, and said to the World-Honored One: “Gautama! What is the concentration on the Dharma called seclusion, through which I can gain right mindfulness and can gain one-pointedness of mind, so that in this very life I will sever doubt and gain advancement?”

The World-Honored One said to him: “Gāmaṇi! The learned noble disciple leaves off killing and severs killing, severs taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view. By day he directs the plowing and sowing of the fields, and at dusk he rests, enters his room, and sits in concentration; when the night has passed, at dawn he thinks thus: ‘I have left off killing and severed killing, severed taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view.’ He then sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action. When he sees for himself that he has severed the ten unwholesome courses of action and is mindful of the ten wholesome courses of action, gladness arises; when gladness has arisen, joy arises; when joy has arisen, the body is calmed; when the body is calmed, he feels bodily happiness; when he feels bodily happiness, he gains one-pointedness of mind. Gāmaṇi! When the learned noble disciple has gained one-pointedness of mind, then with a mind imbued with loving-kindness he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with loving-kindness, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘If there are śramaṇas and brāhmaṇas who see thus and say thus: there is no giving, no offering, no incantations, there is no good and bad action, there is no result of good and bad action, there is no this world and the next, there is no father and no mother; in the world there are no true persons who go to a good place, go well and tend well, who in this world and the next know and realize for themselves and dwell having attained realization—if what those śramaṇas and brāhmaṇas say is true, I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. I have now gained the unsurpassed dharma beyond the human, I have advanced and gained a secure dwelling, namely the concentration of seclusion. What those śramaṇas and brāhmaṇas say, I neither affirm nor deny.’ Having neither affirmed nor denied, he gains inner stillness. Gāmaṇi! This is called the concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind, and in this way, in this very life, you will sever doubt and gain advancement.

“Further, Gāmaṇi! The learned noble disciple leaves off killing and severs killing, severs taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view. By day he directs the plowing and sowing of the fields, and at dusk he rests, enters his room, and sits in concentration; when the night has passed, at dawn he thinks thus: ‘I have left off killing and severed killing, severed taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view.’ He then sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action. When he sees for himself that he has severed the ten unwholesome courses of action and is mindful of the ten wholesome courses of action, gladness arises; when gladness has arisen, joy arises; when joy has arisen, the body is calmed; when the body is calmed, he feels bodily happiness; when he feels bodily happiness, he gains one-pointedness of mind. Gāmaṇi! When the learned noble disciple has gained one-pointedness of mind, then with a mind imbued with compassion he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with compassion, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘If śramaṇas and brāhmaṇas see thus and say thus: “There is giving, there is offering, and there are incantations; there is good and bad action, there is the result of good and bad action; there is this world and the next, there is father and there is mother; in the world there are true persons who go to a good place, go well and tend well, who in this world and the next know for themselves, awaken for themselves, and dwell having attained realization”—if what those śramaṇas and brāhmaṇas say is true, I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. I have gained the unsurpassed dharma beyond the human, I have advanced and gained a secure dwelling, namely the concentration of seclusion. What those śramaṇas and brāhmaṇas say, I neither affirm nor deny.’ Having neither affirmed nor denied, he gains inner stillness. Gāmaṇi! This is called the concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind, and in this way, in this very life, doubt is severed and advancement is gained.

“Further, Gāmaṇi! The learned noble disciple leaves off killing and severs killing, severs taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view. By day he directs the plowing and sowing of the fields, and at dusk he rests, enters his room, and sits in concentration; when the night has passed, at dawn he thinks thus: ‘I have left off killing and severed killing, severed taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view.’ He then sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action. When he sees for himself that he has severed the ten unwholesome courses of action and is mindful of the ten wholesome courses of action, gladness arises; when gladness has arisen, joy arises; when joy has arisen, the body is calmed; when the body is calmed, he feels bodily happiness; when he feels bodily happiness, he gains one-pointedness of mind. Gāmaṇi! When the learned noble disciple has gained one-pointedness of mind, then with a mind imbued with sympathetic joy he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with sympathetic joy, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘If there are śramaṇas and brāhmaṇas who see thus and say thus: one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook, grieving and vexed and sorrowing, beating the breast in distress, weeping and deluded; killing, taking what is not given, sexual misconduct, false speech, drinking wine, breaking through walls and opening storehouses, robbing in other people’s lanes, harming villages and ruining towns, breaking cities and destroying countries—one who does such things truly is not doing evil. Again, with an iron wheel sharp as a razor, in a single day he hacks, cuts, chops, and minces all the beings of this earth, flays, splits, slices, and carves them, making them one heap of flesh, one mass, one pile; because of this there is no evil action, and because of this there is no result of evil action. On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes giving, making offerings, and reciting; because of this there is neither offense nor merit, and because of this there is no result of offense or merit. Giving, taming, protecting, upholding, praising, benefiting, generosity, kind words, beneficial conduct, and sharing the benefit—because of this there is no merit, and because of this there is no result of merit. If what those śramaṇas and brāhmaṇas say is true, I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. I have now gained the unsurpassed dharma beyond the human, I have advanced and gained a secure dwelling, namely the concentration of seclusion.’ As for what those śramaṇas and brāhmaṇas say, he neither affirms nor denies; having neither affirmed nor denied, inwardly he gains stillness of mind. Gāmaṇi! This is called the concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind, and in this way, in this very life, you will sever doubt and gain advancement.

“Further, Gāmaṇi! The learned noble disciple leaves off killing and severs killing, severs taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view. By day he directs the plowing and sowing of the fields, and at dusk he rests, enters his room, and sits in concentration; when the night has passed, at dawn he thinks thus: ‘I have left off killing and severed killing, severed taking what is not given, sexual misconduct, and false speech, up to severing wrong view and gaining right view.’ He then sees for himself: I have severed the ten unwholesome courses of action and am mindful of the ten wholesome courses of action. When he sees for himself that he has severed the ten unwholesome courses of action and is mindful of the ten wholesome courses of action, gladness arises; when gladness has arisen, joy arises; when joy has arisen, the body is calmed; when the body is calmed, he feels bodily happiness; when he feels bodily happiness, he gains one-pointedness of mind. Gāmaṇi! When the learned noble disciple has gained one-pointedness of mind, then with a mind imbued with equanimity he dwells pervading one direction, and so the second, third, and fourth directions, the four intermediate directions, above and below, all around everywhere; with a mind imbued with equanimity, without bonds, without resentment, without hatred, without contention, extremely broad and great, measureless and well cultivated, he dwells pervading the whole world. He thinks thus: ‘If there are śramaṇas and brāhmaṇas who see thus and say thus: one does it oneself or has it done, severs oneself or has others sever, cooks oneself or has others cook, grieving and vexed and sorrowing, beating the breast in distress, weeping and deluded; killing, taking what is not given, sexual misconduct, false speech, drinking wine, breaking through walls and opening storehouses, robbing in other people’s lanes, harming villages and ruining towns, breaking cities and destroying countries—one who does such things truly is doing evil. Again, with an iron wheel sharp as a razor, in a single day he hacks, cuts, chops, and minces all the beings of this earth, flays, splits, slices, and carves them, making them one heap of flesh, one mass, one pile; because of this there is evil action, and because of this there is the result of evil action. On the south bank of the river Gaṅgā one goes killing, severing, and cooking; on the north bank of the river Gaṅgā one comes seeking by giving, making offerings, and reciting; because of this there is offense and there is merit, and because of this there is the result of offense and merit. Giving, taming, protecting, upholding, praising, benefiting, generosity, kind words, beneficial conduct, and sharing the benefit—because of this there is merit, and because of this there is the result of merit. If what those śramaṇas and brāhmaṇas say is true, I do not transgress against the fear and the fearlessness of the world; I should always have loving-kindness and pity for the whole world; my mind does not contend with living beings; it is unclouded and joyful. I have gained the unsurpassed dharma beyond the human, I have advanced and gained a pleasant dwelling, namely the concentration of seclusion.’ As for what those śramaṇas and brāhmaṇas say, he neither affirms nor denies; having neither affirmed nor denied, he gains inner stillness. Gāmaṇi! This is called the concentration on the Dharma called seclusion; through this concentration you can gain right mindfulness and can gain one-pointedness of mind, and in this way, in this very life, doubt is severed and advancement is gained.”

When the World-Honored One taught this Dharma, for Pāṭaliya the Gāmaṇi dust was removed and stain left behind, and the pure eye of the Dharma arose. Then Pāṭaliya the Gāmaṇi saw the Dharma and attained the Dharma, awakened to the white and pure Dharma, cut off doubt and crossed over perplexity, with no other to revere, following no one else, without hesitation, abiding in the realization of the fruit, and he gained fearlessness in the Dharma of the World-Honored One. He then rose from his seat, bowed his head at the Buddha’s feet, and said: “World-Honored One! I now take refuge in the Buddha, the Dharma, and the community of bhikṣus; I only wish that the World-Honored One would accept me as an upāsaka; from this day on, for life, I take refuge, until life ends.” Thus spoke the Buddha. Pāṭaliya the Gāmaṇi 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 to Pāṭaliya, the tenth, ends [four thousand eight hundred]”—it marks four thousand eight hundred, and the base text has no word for “characters”.

Fascicle 10 of the Madhyama Āgama, translated in the Eastern Jin by Gautama Saṅghadeva, belongs to the Chapter on Supporting Conditions. The chapter title marks itself as having sixteen discourses, and all sixteen discourses are in this fascicle, from the forty-second, the Discourse on What Meaning, to the fifty-seventh, the Discourse Spoken for the Bhikṣus. In the Discourse on What Meaning the venerable Ānanda asks ten times and the World-Honored One answers ten times; in the Discourse on Not Thinking the World-Honored One addresses Ānanda; in the second Discourse on Shame and Scruple and the second Discourse on Precepts the venerable Śāriputra addresses the bhikṣus; the Discourse on Mixi is a narrative, in which the venerable Mixi and the World-Honored One speak back and forth; the remaining eleven discourses are all spoken by the World-Honored One to the bhikṣus. The discourses of the fascicle all speak of how dharma depends on dharma: the Discourse on What Meaning and the Discourse on Not Thinking speak of keeping the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is and knowing as it really is, weariness, dispassion, and liberation, each following from the one before, which is simply the nature of dharmas and comes about without waiting for thought; the Discourse on Mindfulness, the two Discourses on Shame and Scruple, and the two Discourses on Precepts say that if the dharma before is not established, the dharma after is harmed, and if the dharma before is present, the dharma after has its support, ending in nirvāṇa, with the similes of a tree’s outer bark and its root; the two Discourses on Respect say that if one does not practice respect, then for the dharmas of deportment and what follows there is no such possibility; the Discourse on the First Beginning says that the first beginning of craving for existence cannot be known, yet craving for existence has that on which it depends, from the bad person in turn up to craving for existence, and from the good person in turn up to clear knowing and liberation; the two Discourses on Nutriment speak of it as nutriment, with the simile of rainwater filling in turn up to the great ocean; the Discourse on the Knowledge of Ending goes from attending upon good friends in turn up to the knowledge of ending; the Discourse on Nirvāṇa goes from formations conditioned by ignorance up to old age and death and suffering, and again, from suffering as support there is faith, in turn up to nirvāṇa; the Discourse on Mixi and the Discourse Spoken for the Bhikṣus speak of the five supporting dharmas and the four dharmas for one whose mind’s liberation is not yet ripe and who wishes to ripen it, up to gaining the perception of not self, cutting off all conceit, and gaining nirvāṇa. After the chapter title there is one summary verse of two lines, listing the names of the sixteen discourses of the chapter.

〔0 · Title〕（0485a07）The title of the sūtra is “Madhyama Āgama”, and this is “Fascicle 10”. 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. The chapter title reads “the Chapter on Supporting Conditions, the Fifth [sixteen discourses] [first-day recitation]”: this chapter is the fifth chapter, marks itself as having sixteen discourses, and belongs to the first-day recitation; the sixteen discourses of this chapter are all in this fascicle. After the chapter title there is one summary verse of two lines. After the sixteen discourses it closes with “Madhyama Āgama, Fascicle 10 [nine thousand seven hundred and fifty-six characters]”—the end of the fascicle marks this fascicle as nine thousand seven hundred and fifty-six characters.

〔Summary verse · Discourses 42–57〕（0485a11）After the chapter title there is one summary verse of two lines, listing the names of the sixteen discourses of this chapter: “What Meaning, Not Thinking, Mindfulness, Shame twice, Precepts and Respect twice each, and First Beginning”, “Nutriment twice, Knowledge of Ending, speaking of Nirvāṇa, Mixi, and Spoken for the Bhikṣus”. The first line gives in order the Discourse on What Meaning, the Discourse on Not Thinking, and the Discourse on Mindfulness; “Shame twice, Precepts and Respect twice each” means that the Discourse on Shame and Scruple, the Discourse on Precepts, and the Discourse on Respect each have two discourses; next comes the Discourse on the First Beginning. The second line gives in order the two Discourses on Nutriment and the Discourse on the Knowledge of Ending; next come the Discourse on Nirvāṇa and the Discourse on Mixi; last is the Discourse Spoken for the Bhikṣus. The base text writes “speaking of Nirvāṇa” and “Mixi” continuously, and this is recorded as it stands, not split.

〔42 · The Venerable Ānanda Then〕（0485a15）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Ānanda, in the late afternoon, rose from sitting in meditation, went to the Buddha, bowed his head and paid homage, withdrew, stood to one side, and said to the Buddha: “World-Honored One, what is the meaning of keeping the precepts?” The World-Honored One answered: “Ānanda, keeping the precepts has the meaning of bringing freedom from regret. Ānanda, if one keeps the precepts, one gains freedom from regret.” Ānanda asked again: “World-Honored One, what is the meaning of freedom from regret?” The World-Honored One answered: “Ānanda, freedom from regret has the meaning of bringing gladness. Ānanda, if one has freedom from regret, one gains gladness.” He asked again: “World-Honored One, what is the meaning of gladness?” The World-Honored One answered: “Ānanda, gladness has the meaning of bringing joy. Ānanda, if one has gladness, one gains joy.” He asked again: “World-Honored One, what is the meaning of joy?” The World-Honored One answered: “Ānanda, joy has the meaning of bringing calm. Ānanda, if one has joy, the body gains calm.” He asked again: “World-Honored One, what is the meaning of calm?” The World-Honored One answered: “Ānanda, calm has the meaning of bringing happiness. Ānanda, if one has calm, one feels happiness.” He asked again: “World-Honored One, what is the meaning of happiness?” The World-Honored One answered: “Ānanda, happiness has the meaning of bringing concentration. Ānanda, if one has happiness, the mind gains concentration.” He asked again: “World-Honored One, what is the meaning of concentration?” The World-Honored One answered: “Ānanda, concentration has the meaning of bringing seeing as it really is and knowing as it really is. Ānanda, if one has concentration, one gains seeing as it really is and knowing as it really is.” He asked again: “World-Honored One, what is the meaning of seeing as it really is and knowing as it really is?” The World-Honored One answered: “Ānanda, seeing as it really is and knowing as it really is has the meaning of bringing weariness. Ānanda, if one has seeing as it really is and knowing as it really is, one gains weariness.” He asked again: “World-Honored One, what is the meaning of weariness?” The World-Honored One answered: “Ānanda, weariness has the meaning of bringing dispassion. Ānanda, if one has weariness, one gains dispassion.” He asked again: “World-Honored One, what is the meaning of dispassion?” The World-Honored One answered: “Ānanda, dispassion has the meaning of bringing liberation. Ānanda, if one has dispassion, one gains liberation from all lust, anger, and delusion.

“This is, Ānanda: because of keeping the precepts one gains freedom from regret, because of freedom from regret one gains gladness, because of gladness one gains joy, because of joy one gains calm, because of calm one gains happiness, because of happiness one gains concentration. Ānanda, the learned noble disciple, because of concentration, gains seeing as it really is and knowing as it really is; because of seeing as it really is and knowing as it really is, he gains weariness; because of weariness he gains dispassion; because of dispassion he gains liberation; because of liberation he knows he is liberated: birth is ended, the holy life has been established, what was to be done has been done, there will be no further existence, and he knows it as it really is. Ānanda, this is dharma benefiting dharma, dharma depending on dharma; thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore.” Thus spoke the Buddha. The venerable Ānanda 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 What Meaning, the first, ends [five hundred and twenty-nine characters]”.

〔43 · The World-Honored One Said〕（0485b22）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the World-Honored One said: “Ānanda, one who keeps the precepts should not think, ‘let me be free from regret’. Ānanda, it is simply the nature of dharmas that one who keeps the precepts gains freedom from regret. Ānanda, one who has freedom from regret should not think, ‘let me be glad’. Ānanda, it is simply the nature of dharmas that one who has freedom from regret gains gladness. Ānanda, one who has gladness should not think, ‘let me be joyful’. Ānanda, it is simply the nature of dharmas that one who has gladness gains joy. Ānanda, one who has joy should not think, ‘let me be calm’. Ānanda, it is simply the nature of dharmas that for one who has joy the body gains calm. Ānanda, one who has calm should not think, ‘let me be happy’. Ānanda, it is simply the nature of dharmas that one who has calm feels happiness. Ānanda, one who has happiness should not think, ‘let me be concentrated’. Ānanda, it is simply the nature of dharmas that for one who has happiness the mind gains concentration. Ānanda, one who has concentration should not think, ‘let me see as it really is and know as it really is’. Ānanda, it is simply the nature of dharmas that one who has concentration gains seeing as it really is and knowing as it really is. Ānanda, one who has seeing as it really is and knowing as it really is should not think, ‘let me be weary’. Ānanda, it is simply the nature of dharmas that one who has seeing as it really is and knowing as it really is gains weariness. Ānanda, one who has weariness should not think, ‘let me be dispassionate’. Ānanda, it is simply the nature of dharmas that one who has weariness gains dispassion. Ānanda, one who has dispassion should not think, ‘let me be liberated’. Ānanda, it is simply the nature of dharmas that one who has dispassion gains liberation from all lust, anger, and delusion.

“Ānanda, this is: because of keeping the precepts one gains freedom from regret, because of freedom from regret one gains gladness, because of gladness one gains joy, because of joy one gains calm, because of calm one gains happiness, because of happiness one gains concentration of mind. Ānanda, the learned noble disciple who has concentration of mind sees as it really is and knows as it really is; because of seeing as it really is and knowing as it really is, he gains weariness; because of weariness he gains dispassion; because of dispassion he gains liberation; because of liberation he knows he is liberated: birth is ended, the holy life has been established, what was to be done has been done, there will be no further existence, and he knows it as it really is. Ānanda, this is dharma benefiting dharma, dharma depending on dharma; thus these precepts go on to the first, that is, crossing from this shore and reaching the far shore.” Thus spoke the Buddha. The venerable Ānanda 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 Not Thinking, the second, ends [four hundred and fifty characters]”.

〔44 · The World-Honored One Addressed the Bhikṣus〕（0485c24）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: “If a bhikṣu is very forgetful and without right knowledge, he harms right mindfulness and right knowledge; if there is no right mindfulness and right knowledge, he harms guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa. If a bhikṣu is not very forgetful and has right knowledge, he supports right mindfulness and right knowledge; if there is right mindfulness and right knowledge, he supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa.” 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 Mindfulness, the third, ends [one hundred and fifty-one characters]”.

〔45 · The World-Honored One Addressed the Bhikṣus〕（0486a08）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: “If a bhikṣu has no shame and no scruple, he harms loving respect; if there is no loving respect, he harms his faith; if there is no faith, he harms right reflection; if there is no right reflection, he harms right mindfulness and right knowledge; if there is no right mindfulness and right knowledge, he harms guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation. If there is no liberation, he harms nirvāṇa. If a bhikṣu has shame and has scruple, he supports loving respect; if there is loving respect, he supports his faith; if there is faith, he supports right reflection; if there is right reflection, he supports right mindfulness and right knowledge; if there is right mindfulness and right knowledge, he supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa.” 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 Shame and Scruple, the fourth, ends [two hundred and four characters]”.

〔46 · The Venerable Śāriputra Addressed〕（0486a24）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra addressed the bhikṣus: “Friends! If a bhikṣu has no shame and no scruple, he harms loving respect; if there is no loving respect, he harms his faith; if there is no faith, he harms right reflection; if there is no right reflection, he harms right mindfulness and right knowledge; if there is no right mindfulness and right knowledge, he harms guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa. Friends! It is like a tree: if the outer bark is harmed, the inner bark does not form; if the inner bark does not form, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all fail to form. Friends! Know that a bhikṣu is likewise so: if he has no shame and no scruple, he harms loving respect; if there is no loving respect, he harms his faith; if there is no faith, he harms right reflection; if there is no right reflection, he harms right mindfulness and right knowledge; if there is no right mindfulness and right knowledge, he harms guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa.

“Friends! If a bhikṣu has shame and has scruple, he supports loving respect; if there is loving respect, he supports his faith; if there is faith, he supports right reflection; if there is right reflection, he supports right mindfulness and right knowledge; if there is right mindfulness and right knowledge, he supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa. Friends! It is like a tree: if the outer bark is not harmed, the inner bark comes to form; if the inner bark comes to form, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all come to form. Friends! Know that a bhikṣu is likewise so: if he has shame and has scruple, he supports loving respect; if there is loving respect, he supports his faith; if there is faith, he supports right reflection; if there is right reflection, he supports right mindfulness and right knowledge; if there is right mindfulness and right knowledge, he supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa.” Thus spoke the venerable Śāriputra. Those bhikṣus, having heard what the venerable Śāriputra said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on Shame and Scruple, the fifth, ends [four hundred and sixty-two characters]”.

〔47 · The World-Honored One Addressed the Bhikṣus〕（0486b25）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: “If a bhikṣu breaks the precepts, he harms freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa. If a bhikṣu keeps the precepts, he supports freedom from regret, gladness, joy, calm, happiness, concentration, seeing, as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa.” 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 Precepts, the sixth, ends [one hundred and ten characters]”.

〔48 · The Venerable Śāriputra Addressed〕（0486c05）Thus have I heard. At one time the Buddha was staying at Śrāvastī, in the Jeta Grove, Anāthapiṇḍada’s Park. At that time the venerable Śāriputra addressed the bhikṣus: “Friends! If a bhikṣu breaks the precepts, he harms freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa. Friends! It is like a tree: if the root is harmed, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all fail to form. Friends! Know that a bhikṣu is likewise so: if he breaks the precepts, he harms freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is no liberation, he harms nirvāṇa.

“Friends! If a bhikṣu keeps the precepts, he supports freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa. Friends! It is like a tree: if the root is not harmed, then the stem, trunk, heartwood, joints, branches, leaves, flowers, and fruit all come to form. Friends! Know that a bhikṣu is likewise so: if he keeps the precepts, he supports freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; if there is liberation, he supports nirvāṇa.” Thus spoke the venerable Śāriputra. Those bhikṣus, having heard what the venerable Śāriputra said, rejoiced and practiced accordingly. At the end of the discourse the base text marks “The Discourse on Precepts, the seventh, ends [three hundred and nine characters]”.

〔49 · The World-Honored One Addressed the Bhikṣus〕（0486c24）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: “A bhikṣu should practice respect and good regard, and honor those who live the holy life. If a bhikṣu does not practice respect, does not have good regard, and does not honor those who live the holy life, then that he should be complete in the dharmas of deportment, there is no such possibility. Not complete in the dharmas of deportment, that he should be complete in the dharmas of training, there is no such possibility. Not complete in the dharmas of training, that he should be complete in the body of precepts, there is no such possibility. Not complete in the body of precepts, that he should be complete in the body of concentration, there is no such possibility. Not complete in the body of concentration, that he should be complete in the body of wisdom, there is no such possibility. Not complete in the body of wisdom, that he should be complete in the body of liberation, there is no such possibility. Not complete in the body of liberation, that he should be complete in the body of the knowledge and vision of liberation, there is no such possibility. Not complete in the body of the knowledge and vision of liberation, that he should be complete in nirvāṇa, there is no such possibility.

“If a bhikṣu practices respect and good regard, and honors those who live the holy life, then that he should be complete in the dharmas of deportment, there is such a possibility. Complete in the dharmas of deportment, that he should be complete in the dharmas of training, there is such a possibility. Complete in the dharmas of training, that he should be complete in the body of precepts, there is such a possibility. Complete in the body of precepts, that he should be complete in the body of concentration, there is such a possibility. Complete in the body of concentration, that he should be complete in the body of wisdom, there is such a possibility. Complete in the body of wisdom, that he should be complete in the body of liberation, there is such a possibility. Complete in the body of liberation, that he should be complete in the body of the knowledge and vision of liberation, there is such a possibility. Complete in the body of the knowledge and vision of liberation, that he should be complete in nirvāṇa, there is such a possibility.” 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 Respect, the eighth, ends [three hundred characters]”.

〔50 · The World-Honored One Addressed the Bhikṣus〕（0487a18）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: “A bhikṣu should practice respect and good regard, and honor those who live the holy life. If a bhikṣu does not practice respect, does not have good regard, and does not honor those who live the holy life, then that he should be complete in the dharmas of deportment, there is no such possibility. Not complete in the dharmas of deportment, that he should be complete in the dharmas of training, there is no such possibility. Not complete in the dharmas of training, guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; not complete in liberation, that he should be complete in nirvāṇa, there is no such possibility.

“If a bhikṣu practices respect and good regard, and honors those who live the holy life, then that he should be complete in the dharmas of deportment, there is such a possibility. Complete in the dharmas of deportment, that he should be complete in the dharmas of training, there is such a possibility. Complete in the dharmas of training, complete in guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; complete in liberation, that he should be complete in nirvāṇa, there is such a possibility.” 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 Respect, the ninth, ends [two hundred and seventeen characters]”.

〔51 · The World-Honored One Addressed the Bhikṣus〕（0487b06）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: “As for craving for existence, its first beginning cannot be known; there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends. Craving for existence has a supporting condition, it is not without a supporting condition. What is the supporting condition of craving for existence? The answer: ignorance is its supporting condition. Ignorance too has a supporting condition, it is not without a supporting condition. What is the supporting condition of ignorance? The answer: the five hindrances are its supporting condition. The five hindrances too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the five hindrances? The answer: the three bad conducts are their supporting condition. The three bad conducts too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the three bad conducts? The answer: not guarding the faculties is their supporting condition. Not guarding the faculties too has a supporting condition, it is not without a supporting condition. What is the supporting condition of not guarding the faculties? The answer: wrong mindfulness and wrong knowledge are its supporting condition. Wrong mindfulness and wrong knowledge too have a supporting condition, they are not without a supporting condition. What is the supporting condition of wrong mindfulness and wrong knowledge? The answer: wrong reflection is their supporting condition. Wrong reflection too has a supporting condition, it is not without a supporting condition. What is the supporting condition of wrong reflection? The answer: lack of faith is its supporting condition. Lack of faith too has a supporting condition, it is not without a supporting condition. What is the supporting condition of lack of faith? The answer: hearing bad dharmas is its supporting condition. Hearing bad dharmas too has a supporting condition, it is not without a supporting condition. What is the supporting condition of hearing bad dharmas? The answer: keeping close to bad friends is its supporting condition. Keeping close to bad friends too has a supporting condition, it is not without a supporting condition. What is the supporting condition of keeping close to bad friends? The answer: the bad person is its supporting condition.

“This is: once the bad person is complete, keeping close to bad friends is complete; once keeping close to bad friends is complete, hearing bad dharmas is complete; once hearing bad dharmas is complete, the arising of lack of faith is complete; once the arising of lack of faith is complete, wrong reflection is complete; once wrong reflection is complete, wrong mindfulness and wrong knowledge are complete; once wrong mindfulness and wrong knowledge are complete, not guarding the faculties is complete; once not guarding the faculties is complete, the three bad conducts are complete; once the three bad conducts are complete, the five hindrances are complete; once the five hindrances are complete, ignorance is complete; once ignorance is complete, craving for existence is complete. Thus this craving for existence comes to be complete in turn.

“Clear knowing and liberation too have a supporting condition, they are not without a supporting condition. What is the supporting condition of clear knowing and liberation? The answer: the seven factors of awakening are their supporting condition. The seven factors of awakening too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the seven factors of awakening? The answer: the four foundations of mindfulness are their supporting condition. The four foundations of mindfulness too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the four foundations of mindfulness? The answer: the three good conducts are their supporting condition. The three good conducts too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the three good conducts? The answer: guarding the faculties is their supporting condition. Guarding the faculties too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the faculties? The answer: right mindfulness and right knowledge are its supporting condition. Right mindfulness and right knowledge too have a supporting condition, they are not without a supporting condition. What is the supporting condition of right mindfulness and right knowledge? The answer: right reflection is their supporting condition. Right reflection too has a supporting condition, it is not without a supporting condition. What is the supporting condition of right reflection? The answer: faith is its supporting condition. Faith too has a supporting condition, it is not without a supporting condition. What is the supporting condition of faith? The answer: hearing the good Dharma is its supporting condition. Hearing the good Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of hearing the good Dharma? The answer: keeping close to good friends is its supporting condition. Keeping close to good friends too has a supporting condition, it is not without a supporting condition. What is the supporting condition of keeping close to good friends? The answer: the good person is its supporting condition.

“This is: once the good person is complete, keeping close to good friends is complete; once keeping close to good friends is complete, hearing the good Dharma is complete; once hearing the good Dharma is complete, the arising of faith is complete; once the arising of faith is complete, right reflection is complete; once right reflection is complete, right mindfulness and right knowledge are complete; once right mindfulness and right knowledge are complete, guarding the faculties is complete; once guarding the faculties is complete, the three good conducts are complete; once the three good conducts are complete, the four foundations of mindfulness are complete; once the four foundations of mindfulness are complete, the seven factors of awakening are complete; once the seven factors of awakening are complete, clear knowing and liberation are complete. Thus this clear knowing and liberation come to be complete in turn.” 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 First Beginning, the tenth, ends [seven hundred and fifty-four characters]”.

〔52 · The World-Honored One Addressed the Bhikṣus〕（0487c27）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: “As for craving for existence, its first beginning cannot be known; there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends. Craving for existence has nutriment, it is not without nutriment. What is the nutriment of craving for existence? The answer: ignorance is its nutriment. Ignorance too has nutriment, it is not without nutriment. What is the nutriment of ignorance? The answer: the five hindrances are its nutriment. The five hindrances too have nutriment, they are not without nutriment. What is the nutriment of the five hindrances? The answer: the three bad conducts are their nutriment. The three bad conducts too have nutriment, they are not without nutriment. What is the nutriment of the three bad conducts? The answer: not guarding the faculties is their nutriment. Not guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of not guarding the faculties? The answer: wrong mindfulness and wrong knowledge are its nutriment. Wrong mindfulness and wrong knowledge too have nutriment, they are not without nutriment. What is the nutriment of wrong mindfulness and wrong knowledge? The answer: wrong reflection is their nutriment. Wrong reflection too has nutriment, it is not without nutriment. What is the nutriment of wrong reflection? The answer: lack of faith is its nutriment. Lack of faith too has nutriment, it is not without nutriment. What is the nutriment of lack of faith? The answer: hearing bad dharmas is its nutriment. Hearing bad dharmas too has nutriment, it is not without nutriment. What is the nutriment of hearing bad dharmas? The answer: keeping close to bad friends is its nutriment. Keeping close to bad friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to bad friends? The answer: the bad person is its nutriment.

“This is: once the bad person is complete, keeping close to bad friends is complete; once keeping close to bad friends is complete, hearing bad dharmas is complete; once hearing bad dharmas is complete, the arising of lack of faith is complete; once the arising of lack of faith is complete, wrong reflection is complete; once wrong reflection is complete, wrong mindfulness and wrong knowledge are complete; once wrong mindfulness and wrong knowledge are complete, not guarding the faculties is complete; once not guarding the faculties is complete, the three bad conducts are complete; once the three bad conducts are complete, the five hindrances are complete; once the five hindrances are complete, ignorance is complete; once ignorance is complete, craving for existence is complete. Thus this craving for existence comes to be complete in turn.

“The great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: the great rivers are its nutriment. The great rivers too have nutriment, they are not without nutriment. What is the nutriment of the great rivers? The answer: the small rivers are their nutriment. The small rivers too have nutriment, they are not without nutriment. What is the nutriment of the small rivers? The answer: the great streams are their nutriment. The great streams too have nutriment, they are not without nutriment. What is the nutriment of the great streams? The answer: the small streams are their nutriment. The small streams too have nutriment, they are not without nutriment. What is the nutriment of the small streams? The answer: the mountain crags, gullies, ravines, and level marshes are their nutriment. The mountain crags, gullies, ravines, and level marshes too have nutriment, they are not without nutriment. What is the nutriment of the mountain crags, gullies, ravines, and level marshes? The answer: rain is their nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water; when the mountain crags, gullies, ravines, and level marshes are full of water, the small streams are full; when the small streams are full, the great streams are full; when the great streams are full, the small rivers are full; when the small rivers are full, the great rivers are full; when the great rivers are full, the great ocean is full. Thus that great ocean comes to be full in turn.

“In the same way, craving for existence too has nutriment, it is not without nutriment. What is the nutriment of craving for existence? The answer: ignorance is its nutriment. Ignorance too has nutriment, it is not without nutriment. What is the nutriment of ignorance? The answer: the five hindrances are its nutriment. The five hindrances too have nutriment, they are not without nutriment. What is the nutriment of the five hindrances? The answer: the three bad conducts are their nutriment. The three bad conducts too have nutriment, they are not without nutriment. What is the nutriment of the three bad conducts? The answer: not guarding the faculties is their nutriment. Not guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of not guarding the faculties? The answer: wrong mindfulness and wrong knowledge are its nutriment. Wrong mindfulness and wrong knowledge too have nutriment, they are not without nutriment. What is the nutriment of wrong mindfulness and wrong knowledge? The answer: wrong reflection is their nutriment. Wrong reflection too has nutriment, it is not without nutriment. What is the nutriment of wrong reflection? The answer: lack of faith is its nutriment. Lack of faith too has nutriment, it is not without nutriment. What is the nutriment of lack of faith? The answer: hearing bad dharmas is its nutriment. Hearing bad dharmas too has nutriment, it is not without nutriment. What is the nutriment of hearing bad dharmas? The answer: keeping close to bad friends is its nutriment. Keeping close to bad friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to bad friends? The answer: the bad person is its nutriment.

“This is: once the bad person is complete, keeping close to bad friends is complete; once keeping close to bad friends is complete, hearing bad dharmas is complete; once hearing bad dharmas is complete, the arising of lack of faith is complete; once the arising of lack of faith is complete, wrong reflection is complete; once wrong reflection is complete, wrong mindfulness and wrong knowledge are complete; once wrong mindfulness and wrong knowledge are complete, not guarding the faculties is complete; once not guarding the faculties is complete, the three bad conducts are complete; once the three bad conducts are complete, the five hindrances are complete; once the five hindrances are complete, ignorance is complete; once ignorance is complete, craving for existence is complete. Thus this craving for existence comes to be complete in turn.

“Clear knowing and liberation too have nutriment, they are not without nutriment. What is the nutriment of clear knowing and liberation? The answer: the seven factors of awakening are their nutriment. The seven factors of awakening too have nutriment, they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer: the four foundations of mindfulness are their nutriment. The four foundations of mindfulness too have nutriment, they are not without nutriment. What is the nutriment of the four foundations of mindfulness? The answer: the three good conducts are their nutriment. The three good conducts too have nutriment, they are not without nutriment. What is the nutriment of the three good conducts? The answer: guarding the faculties is their nutriment. Guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of guarding the faculties? The answer: right mindfulness and right knowledge are its nutriment. Right mindfulness and right knowledge too have nutriment, they are not without nutriment. What is the nutriment of right mindfulness and right knowledge? The answer: right reflection is their nutriment. Right reflection too has nutriment, it is not without nutriment. What is the nutriment of right reflection? The answer: faith is its nutriment. Faith too has nutriment, it is not without nutriment. What is the nutriment of faith? The answer: hearing the good Dharma is its nutriment. Hearing the good Dharma too has nutriment, it is not without nutriment. What is the nutriment of hearing the good Dharma? The answer: keeping close to good friends is its nutriment. Keeping close to good friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to good friends? The answer: the good person is its nutriment.

“This is: once the good person is complete, keeping close to good friends is complete; once keeping close to good friends is complete, hearing the good Dharma is complete; once hearing the good Dharma is complete, the arising of faith is complete; once the arising of faith is complete, right reflection is complete; once right reflection is complete, right mindfulness and right knowledge are complete; once right mindfulness and right knowledge are complete, guarding the faculties is complete; once guarding the faculties is complete, the three good conducts are complete; once the three good conducts are complete, the four foundations of mindfulness are complete; once the four foundations of mindfulness are complete, the seven factors of awakening are complete; once the seven factors of awakening are complete, clear knowing and liberation are complete. Thus this clear knowing and liberation come to be complete in turn.

“The great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: the great rivers are its nutriment. The great rivers too have nutriment, they are not without nutriment. What is the nutriment of the great rivers? The answer: the small rivers are their nutriment. The small rivers too have nutriment, they are not without nutriment. What is the nutriment of the small rivers? The answer: the great streams are their nutriment. The great streams too have nutriment, they are not without nutriment. What is the nutriment of the great streams? The answer: the small streams are their nutriment. The small streams too have nutriment, they are not without nutriment. What is the nutriment of the small streams? The answer: the mountain crags, gullies, ravines, and level marshes are their nutriment. The mountain crags, gullies, ravines, and level marshes too have nutriment, they are not without nutriment. What is the nutriment of the mountain crags, gullies, ravines, and level marshes? The answer: rain is their nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water; when the mountain crags, gullies, ravines, and level marshes are full of water, the small streams are full; when the small streams are full, the great streams are full; when the great streams are full, the small rivers are full; when the small rivers are full, the great rivers are full; when the great rivers are full, the great ocean is full. Thus that great ocean comes to be full in turn.

“In the same way, clear knowing and liberation too have nutriment, they are not without nutriment. What is the nutriment of clear knowing and liberation? The answer: the seven factors of awakening are their nutriment. The seven factors of awakening too have nutriment, they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer: the four foundations of mindfulness are their nutriment. The four foundations of mindfulness too have nutriment, they are not without nutriment. What is the nutriment of the four foundations of mindfulness? The answer: the three good conducts are their nutriment. The three good conducts too have nutriment, they are not without nutriment. What is the nutriment of the three good conducts? The answer: guarding the faculties is their nutriment. Guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of guarding the faculties? The answer: right mindfulness and right knowledge are its nutriment. Right mindfulness and right knowledge too have nutriment, they are not without nutriment. What is the nutriment of right mindfulness and right knowledge? The answer: right reflection is their nutriment. Right reflection too has nutriment, it is not without nutriment. What is the nutriment of right reflection? The answer: faith is its nutriment. Faith too has nutriment, it is not without nutriment. What is the nutriment of faith? The answer: hearing the good Dharma is its nutriment. Hearing the good Dharma too has nutriment, it is not without nutriment. What is the nutriment of hearing the good Dharma? The answer: keeping close to good friends is its nutriment. Keeping close to good friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to good friends? The answer: the good person is its nutriment.

“This is: once the good person is complete, keeping close to good friends is complete; once keeping close to good friends is complete, hearing the good Dharma is complete; once hearing the good Dharma is complete, the arising of faith is complete; once the arising of faith is complete, right reflection is complete; once right reflection is complete, right mindfulness and right knowledge are complete; once right mindfulness and right knowledge are complete, guarding the faculties is complete; once guarding the faculties is complete, the three good conducts are complete; once the three good conducts are complete, the four foundations of mindfulness are complete; once the four foundations of mindfulness are complete, the seven factors of awakening are complete; once the seven factors of awakening are complete, clear knowing and liberation are complete. Thus this clear knowing and liberation come to be complete in turn.” 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 Nutriment, the eleventh, ends [one thousand eight hundred and thirty-three characters]”.

〔53 · The World-Honored One Addressed the Bhikṣus〕（0489a28）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: “As for craving for existence, its first beginning cannot be known; there was no craving for existence before, and yet now craving for existence has arisen, and this can be known: that on which craving for existence depends. Craving for existence has nutriment, it is not without nutriment. What is the nutriment of craving for existence? The answer: ignorance is its nutriment. Ignorance too has nutriment, it is not without nutriment. What is the nutriment of ignorance? The answer: the five hindrances are its nutriment. The five hindrances too have nutriment, they are not without nutriment. What is the nutriment of the five hindrances? The answer: the three bad conducts are their nutriment. The three bad conducts too have nutriment, they are not without nutriment. What is the nutriment of the three bad conducts? The answer: not guarding the faculties is their nutriment. Not guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of not guarding the faculties? The answer: wrong mindfulness and wrong knowledge are its nutriment. Wrong mindfulness and wrong knowledge too have nutriment, they are not without nutriment. What is the nutriment of wrong mindfulness and wrong knowledge? The answer: wrong reflection is their nutriment. Wrong reflection too has nutriment, it is not without nutriment. What is the nutriment of wrong reflection? The answer: lack of faith is its nutriment. Lack of faith too has nutriment, it is not without nutriment. What is the nutriment of lack of faith? The answer: hearing bad dharmas is its nutriment. Hearing bad dharmas too has nutriment, it is not without nutriment. What is the nutriment of hearing bad dharmas? The answer: keeping close to bad friends is its nutriment. Keeping close to bad friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to bad friends? The answer: the bad person is its nutriment.

“The great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: rain is its nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water; when the mountain crags, gullies, ravines, and level marshes are full of water, the small streams are full; when the small streams are full, the great streams are full; when the great streams are full, the small rivers are full; when the small rivers are full, the great rivers are full; when the great rivers are full, the great ocean is full. Thus that great ocean comes to be full in turn.

“In the same way, once the bad person is complete, keeping close to bad friends is complete; once keeping close to bad friends is complete, hearing bad dharmas is complete; once hearing bad dharmas is complete, the arising of lack of faith is complete; once the arising of lack of faith is complete, wrong reflection is complete; once wrong reflection is complete, wrong mindfulness and wrong knowledge are complete; once wrong mindfulness and wrong knowledge are complete, not guarding the faculties is complete; once not guarding the faculties is complete, the three bad conducts are complete; once the three bad conducts are complete, the five hindrances are complete; once the five hindrances are complete, ignorance is complete; once ignorance is complete, craving for existence is complete. Thus this craving for existence comes to be complete in turn.

“Clear knowing and liberation too have nutriment, they are not without nutriment. What is the nutriment of clear knowing and liberation? The answer: the seven factors of awakening are their nutriment. The seven factors of awakening too have nutriment, they are not without nutriment. What is the nutriment of the seven factors of awakening? The answer: the four foundations of mindfulness are their nutriment. The four foundations of mindfulness too have nutriment, they are not without nutriment. What is the nutriment of the four foundations of mindfulness? The answer: the three good conducts are their nutriment. The three good conducts too have nutriment, they are not without nutriment. What is the nutriment of the three good conducts? The answer: guarding the faculties is their nutriment. Guarding the faculties too has nutriment, it is not without nutriment. What is the nutriment of guarding the faculties? The answer: right mindfulness and right knowledge are its nutriment. Right mindfulness and right knowledge too have nutriment, they are not without nutriment. What is the nutriment of right mindfulness and right knowledge? The answer: right reflection is their nutriment. Right reflection too has nutriment, it is not without nutriment. What is the nutriment of right reflection? The answer: faith is its nutriment. Faith too has nutriment, it is not without nutriment. What is the nutriment of faith? The answer: hearing the good Dharma is its nutriment. Hearing the good Dharma too has nutriment, it is not without nutriment. What is the nutriment of hearing the good Dharma? The answer: keeping close to good friends is its nutriment. Keeping close to good friends too has nutriment, it is not without nutriment. What is the nutriment of keeping close to good friends? The answer: the good person is its nutriment.

“The great ocean too has nutriment, it is not without nutriment. What is the nutriment of the great ocean? The answer: rain is its nutriment. At times there is great rain, and when the great rain has fallen, the mountain crags, gullies, ravines, and level marshes are full of water; when the mountain crags, gullies, ravines, and level marshes are full of water, the small streams are full; when the small streams are full, the great streams are full; when the great streams are full, the small rivers are full; when the small rivers are full, the great rivers are full; when the great rivers are full, the great ocean is full. Thus that great ocean comes to be full in turn.

“In the same way, when the good person is complete, keeping close to good friends is complete; once keeping close to good friends is complete, hearing the good Dharma is complete; once hearing the good Dharma is complete, the arising of faith is complete; once the arising of faith is complete, right reflection is complete; once right reflection is complete, right mindfulness and right knowledge are complete; once right mindfulness and right knowledge are complete, guarding the faculties is complete; once guarding the faculties is complete, the three good conducts are complete; once the three good conducts are complete, the four foundations of mindfulness are complete; once the four foundations of mindfulness are complete, the seven factors of awakening are complete; once the seven factors of awakening are complete, clear knowing and liberation are complete. Thus this clear knowing and liberation come to be complete in turn.” 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 Nutriment, the twelfth, ends [nine hundred and thirty characters]”.

〔54 · The World-Honored One Addressed the Bhikṣus〕（0490a02）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: “One who knows and sees gains the ending of outflows, not one who does not know, not one who does not see. How does one know and see so as to gain the ending of outflows? That is, knowing and seeing suffering as it really is, one gains the ending of outflows. Knowing and seeing the arising of suffering, knowing and seeing the cessation of suffering, knowing and seeing the path to the cessation of suffering as they really are, one gains the ending of outflows. The knowledge of ending has a supporting condition, it is not without a supporting condition. What is the supporting condition of the knowledge of ending? The answer: liberation is its supporting condition. Liberation too has a supporting condition, it is not without a supporting condition. What is the supporting condition of liberation? The answer: dispassion is its supporting condition. Dispassion too has a supporting condition, it is not without a supporting condition. What is the supporting condition of dispassion? The answer: weariness is its supporting condition. Weariness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of weariness? The answer: seeing as it really is and knowing as it really is is its supporting condition. Seeing as it really is and knowing as it really is too has a supporting condition, it is not without a supporting condition. What is the supporting condition of seeing as it really is and knowing as it really is? The answer: concentration is its supporting condition. Concentration too has a supporting condition, it is not without a supporting condition. What is the supporting condition of concentration? The answer: happiness is its supporting condition. Happiness too has a supporting condition, it is not without a supporting condition? What is the supporting condition of happiness? The answer: calm is its supporting condition. Calm too has a supporting condition, it is not without a supporting condition. What is the supporting condition of calm? The answer: joy is its supporting condition. Joy too has a supporting condition, it is not without a supporting condition. What is the supporting condition of joy? The answer: gladness is its supporting condition. Gladness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of gladness? The answer: freedom from regret is its supporting condition. Freedom from regret too has a supporting condition, it is not without a supporting condition. What is the supporting condition of freedom from regret? The answer: guarding the precepts is its supporting condition. Guarding the precepts too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the precepts? The answer: guarding the faculties is its supporting condition. Guarding the faculties too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the faculties? The answer: right mindfulness and right knowledge are its supporting condition. Right mindfulness and right knowledge too have a supporting condition, they are not without a supporting condition. What is the supporting condition of right mindfulness and right knowledge? The answer: right reflection is their supporting condition. Right reflection too has a supporting condition, it is not without a supporting condition. What is the supporting condition of right reflection? The answer: faith is its supporting condition. Faith too has a supporting condition, it is not without a supporting condition. What is the supporting condition of faith? The answer: acceptance through contemplating the Dharma is its supporting condition. Acceptance through contemplating the Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of acceptance through contemplating the Dharma? The answer: reciting the Dharma is its supporting condition. Reciting the Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of reciting the Dharma? The answer: receiving and holding the Dharma is its supporting condition. Receiving and holding the Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of receiving and holding the Dharma? The answer: contemplating the meaning of the Dharma is its supporting condition. Contemplating the meaning of the Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of contemplating the meaning of the Dharma? The answer: the ear element is its supporting condition. The ear element too has a supporting condition, it is not without a supporting condition. What is the supporting condition of the ear element? The answer: hearing the good Dharma is its supporting condition. Hearing the good Dharma too has a supporting condition, it is not without a supporting condition. What is the supporting condition of hearing the good Dharma? The answer: going to them is its supporting condition. Going to them too has a supporting condition, it is not without a supporting condition. What is the supporting condition of going to them? The answer: attending upon them is its supporting condition.

“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit. Thus, as to good friends, if one does not attend upon them, one harms the supporting condition of attending upon them. If there is no attending upon them, one harms the supporting condition of going to them. If there is no going to them, one harms the supporting condition of hearing the good Dharma. If one does not hear the good Dharma, one harms the supporting condition of the ear element. If there is no ear element, one harms the supporting condition of contemplating the meaning of the Dharma. If there is no contemplating the meaning of the Dharma, one harms the supporting condition of receiving and holding the Dharma. If there is no receiving and holding the Dharma, one harms the supporting condition of reciting the Dharma. If there is no reciting the Dharma, one harms the supporting condition of acceptance through contemplating the Dharma. If there is no acceptance through contemplating the Dharma, one harms the supporting condition of faith. If there is no faith, one harms the supporting condition of right reflection. If there is no right reflection, one harms the supporting condition of right mindfulness and right knowledge. If there is no right mindfulness and right knowledge, one harms the supporting condition of guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation. If there is no liberation, one harms the supporting condition of the knowledge of ending.

“If one attends upon good friends, what was not heard is heard, and what has been heard is turned to benefit. Thus, as to good friends, if one attends upon them, one supports attending upon them. If there is attending upon them, one supports going to them. If there is going to them, one supports hearing the good Dharma. If there is hearing the good Dharma, one supports the ear element. If there is the ear element, one supports contemplating the meaning of the Dharma. If there is contemplating the meaning of the Dharma, one supports receiving and holding the Dharma. If there is receiving and holding the Dharma, one supports reciting the Dharma. If there is reciting the Dharma, one supports acceptance through contemplating the Dharma. If there is acceptance through contemplating the Dharma, one supports faith. If there is faith, one supports right reflection. If there is right reflection, one supports right mindfulness and right knowledge. If there is right mindfulness and right knowledge, one supports guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation. If there is liberation, one supports the knowledge of ending.” 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 Knowledge of Ending, the thirteenth, ends [eight hundred and sixty-eight characters]”.

〔55 · The World-Honored One Addressed the Bhikṣus〕（0490c02）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: “Nirvāṇa has a supporting condition, it is not without a supporting condition. What is the supporting condition of nirvāṇa? The answer: liberation is its supporting condition. Liberation too has a supporting condition, it is not without a supporting condition. What is the supporting condition of liberation? The answer: dispassion is its supporting condition. Dispassion too has a supporting condition, it is not without a supporting condition. What is the supporting condition of dispassion? The answer: weariness is its supporting condition. Weariness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of weariness? The answer: seeing as it really is and knowing as it really is is its supporting condition. Seeing as it really is and knowing as it really is too has a supporting condition, it is not without a supporting condition. What is the supporting condition of seeing as it really is and knowing as it really is? The answer: concentration is its supporting condition. Concentration too has a supporting condition, it is not without a supporting condition. What is the supporting condition of concentration? The answer: happiness is its supporting condition. Happiness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of happiness? The answer: calm is its supporting condition. Calm too has a supporting condition, it is not without a supporting condition. What is the supporting condition of calm? The answer: joy is its supporting condition. Joy too has a supporting condition, it is not without a supporting condition. What is the supporting condition of joy? The answer: gladness is its supporting condition. Gladness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of gladness? The answer: freedom from regret is its supporting condition. Freedom from regret too has a supporting condition, it is not without a supporting condition. What is the supporting condition of freedom from regret? The answer: guarding the precepts is its supporting condition. Guarding the precepts too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the precepts? The answer: guarding the faculties is its supporting condition. Guarding the faculties too has a supporting condition, it is not without a supporting condition. What is the supporting condition of guarding the faculties? The answer: right mindfulness and right knowledge are its supporting condition. Right mindfulness and right knowledge too have a supporting condition, they are not without a supporting condition. What is the supporting condition of right mindfulness and right knowledge? The answer: right reflection is their supporting condition. Right reflection too has a supporting condition, it is not without a supporting condition. What is the supporting condition of right reflection? The answer: faith is its supporting condition. Faith too has a supporting condition, it is not without a supporting condition. What is the supporting condition of faith? The answer: suffering is its supporting condition. Suffering too has a supporting condition, it is not without a supporting condition. What is the supporting condition of suffering? The answer: old age and death are its supporting condition. Old age and death too have a supporting condition, they are not without a supporting condition. What is the supporting condition of old age and death? The answer: birth is their supporting condition. Birth too has a supporting condition, it is not without a supporting condition. What is the supporting condition of birth? The answer: existence is its supporting condition. Existence too has a supporting condition, it is not without a supporting condition. What is the supporting condition of existence? The answer: clinging is its supporting condition. Clinging too has a supporting condition, it is not without a supporting condition. What is the supporting condition of clinging? The answer: craving is its supporting condition. Craving too has a supporting condition, it is not without a supporting condition. What is the supporting condition of craving? The answer: feeling is its supporting condition. Feeling too has a supporting condition, it is not without a supporting condition. What is the supporting condition of feeling? The answer: contact is its supporting condition. Contact too has a supporting condition, it is not without a supporting condition. What is the supporting condition of contact? The answer: the six sense bases are its supporting condition. The six sense bases too have a supporting condition, they are not without a supporting condition. What is the supporting condition of the six sense bases? The answer: name and form are their supporting condition. Name and form too have a supporting condition, they are not without a supporting condition. What is the supporting condition of name and form? The answer: consciousness is their supporting condition. Consciousness too has a supporting condition, it is not without a supporting condition. What is the supporting condition of consciousness? The answer: formations are its supporting condition. Formations too have a supporting condition, they are not without a supporting condition. What is the supporting condition of formations? The answer: ignorance is their supporting condition.

“This is: conditioned by ignorance, formations; conditioned by formations, consciousness; conditioned by consciousness, name and form; conditioned by name and form, the six sense bases; conditioned by the six sense bases, contact; conditioned by contact, feeling; conditioned by feeling, craving; conditioned by craving, clinging; conditioned by clinging, existence; conditioned by existence, birth; conditioned by birth, old age and death; conditioned by old age and death, suffering. Supported by suffering, there is faith. Supported by faith, there is right reflection; supported by right reflection, there are right mindfulness and right knowledge; supported by right mindfulness and right knowledge, there are guarding the faculties, guarding the precepts, freedom from regret, gladness, joy, calm, happiness, concentration, seeing as it really is, knowing as it really is, weariness, dispassion, liberation; supported by liberation, one gains nirvāṇa.” 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 Nirvāṇa, the fourteenth, ends [six hundred and sixty-three characters]”.

〔56 · The Venerable Mixi Was the Attendant〕（0491a17）Thus have I heard. At one time the Buddha was staying in Magadha, in the cave in the mango grove at the village of Shedou. At that time the venerable Mixi was the Buddha’s attendant. Then the venerable Mixi, when the night had passed, at dawn put on his robe, took his bowl, and entered the village of Shedou for alms. When he had finished begging for alms, he went to the bank of the Jinbi River and saw that the land there was level and even, a fine mango grove of renown, the water of the Jinbi River exceedingly lovely, the clear spring flowing gently, cool and warm in harmonious balance. Having seen it, he rejoiced, and thought thus: ‘This land is level and even, a fine mango grove of renown, the water of the Jinbi River exceedingly lovely, the clear spring flowing gently, cool and warm in harmonious balance. If a son of good family wished to train in cutting off, this is the place to do it; I too have something to cut off—might I not train in cutting off in this quiet place?’

Then Mixi, having eaten, after midday, put away his robe and bowl, washed his hands and feet, put his sitting cloth on his shoulder, went to the Buddha, bowed his head and paid homage, withdrew, stood to one side, and said to the Buddha: “World-Honored One, today at dawn I put on my robe, took my bowl, and entered the village of Shedou for alms. When I had finished begging for alms, I went to the bank of the Jinbi River and saw that the land there was level and even, a fine mango grove of renown, the water of the Jinbi River exceedingly lovely, the clear spring flowing gently, cool and warm in harmonious balance. Having seen it, I rejoiced, and thought thus: ‘This land is level and even, a fine mango grove of renown, the water of the Jinbi River exceedingly lovely, the clear spring flowing gently, cool and warm in harmonious balance. If a son of good family wished to train in cutting off, this is the place to do it; I too have something to cut off—might I not train in cutting off in this quiet place?’ World-Honored One, I now wish to go to that quiet place in the mango grove to train in cutting off.”

At that time the World-Honored One said to him: “Mixi, do you know it or not? I am alone with no one, I have no attendant; you may stay a little, until a bhikṣu comes to be my attendant, and then you may go to that quiet place in the mango grove to train.” The venerable Mixi, up to a third time, said to the Buddha: “World-Honored One, I now wish to go to that quiet place in the mango grove to train in cutting off.” The World-Honored One also told him a third time: “Mixi, do you know it or not? I am alone with no one, I have no attendant; you may stay a little, until a bhikṣu comes to be my attendant, and then you may go to that quiet place in the mango grove to train.” Mixi said to the Buddha again: “The World-Honored One has nothing to accomplish, nothing to do, and nothing to look to. World-Honored One, I have something to accomplish, something to do, and something to look to. World-Honored One, I would go to that quiet place in the mango grove to train in cutting off.” The World-Honored One told him: “Mixi, since you wish to seek cutting off, what more should I say? Mixi, go, as you wish.”

Then the venerable Mixi, having heard what the Buddha said, received it well, held it well, and recited it well, then paid homage at the Buddha’s feet, circled the Buddha three times, and left, going to that mango grove. Having entered the grove, he went to the foot of a tree, spread his sitting cloth, and sat with legs crossed. While the venerable Mixi stayed in the mango grove, there arose three evil and unwholesome thoughts, a thought of desire, a thought of hatred, and a thought of harming, and because of this he thought of the World-Honored One. Then Mixi, in the late afternoon, rose from sitting in meditation, went to the Buddha, bowed his head and paid homage, withdrew, stood to one side, and said to the Buddha: “World-Honored One, I went to the mango grove and sat in a quiet place, and there arose three evil and unwholesome thoughts, a thought of desire, a thought of hatred, and a thought of harming; because of this I thought of the World-Honored One.”

The World-Honored One told him: “Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas. What are the five? Mixi, a bhikṣu is himself together with good friends, as a good friend joined with good friends. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the first supporting dharma.

“Next, Mixi, a bhikṣu cultivates the restraining precepts and guards the code of liberation, and further takes good care of his deportment and manners, sees danger in the slightest fault, is ever fearful of it, and receives and keeps the training precepts. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the second supporting dharma.

“Next, Mixi, a bhikṣu—as to what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising; such things as ascetics speak of, he gains in full, gains easily, and does not gain with difficulty. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the third supporting dharma.

“Next, Mixi, a bhikṣu always practices effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the fourth supporting dharma.

“Next, Mixi, a bhikṣu cultivates wisdom and contemplates the dharma of rise and decline, gains such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering. Mixi, when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the fifth supporting dharma.

“Having these five supporting dharmas, he further cultivates four dharmas. What are the four? He cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts; he cultivates the perception of impermanence, to cut off conceit. Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the restraining precepts and guard the code of liberation, and further take good care of his deportment and manners, see danger in the slightest fault, be ever fearful of it, and receive and keep the training precepts. Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely gain what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising; such things as ascetics speak of, he gains in full, gains easily, and does not gain with difficulty.

“Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely practice effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means. Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely practice wisdom, contemplate the dharma of rise and decline, and gain such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering. Mixi, if a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the contemplation of the impure, to cut off desire; cultivate loving-kindness, to cut off hatred; cultivate breathing out and breathing in, to cut off distracted thoughts; cultivate the perception of impermanence, to cut off conceit. Mixi, if a bhikṣu gains the perception of impermanence, he will surely gain the perception of not self. Mixi, if a bhikṣu gains the perception of not self, he in this very life cuts off all conceit and gains stilling, cessation, ending, the unconditioned, nirvāṇa.” Thus spoke the Buddha. The venerable Mixi 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 Mixi, the fifteenth, ends [a thousand three hundred and twenty-three characters]”.

〔57 · The World-Honored One Addressed the Bhikṣus〕（0492a16）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: “When the mind’s liberation is not yet ripe, for one who wishes to ripen it there are five supporting dharmas. What are the five? Bhikṣus! One is himself together with good friends, as a good friend joined with good friends; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the first supporting dharma. Next, bhikṣus! One cultivates the restraining precepts and guards the code of liberation, and further takes good care of his deportment and manners, sees danger in the slightest fault, is ever fearful of it, and receives and keeps the training precepts; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the second supporting dharma. Next, bhikṣus! As to what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising; such things as ascetics speak of, he gains in full, gains easily, and does not gain with difficulty; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the third supporting dharma. Next, bhikṣus! One always practices effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the fourth supporting dharma. Next, bhikṣus! One cultivates wisdom and contemplates the dharma of rise and decline, gains such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering; when the mind’s liberation is not yet ripe, for one who wishes to ripen it, this is called the fifth supporting dharma.

“Having these five supporting dharmas, he further cultivates four dharmas. What are the four? He cultivates the contemplation of the impure, to cut off desire; he cultivates loving-kindness, to cut off hatred; he cultivates breathing out and breathing in, to cut off distracted thoughts; he cultivates the perception of impermanence, to cut off conceit. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the restraining precepts and guard the code of liberation, and further take good care of his deportment and manners, see danger in the slightest fault, be ever fearful of it, and receive and keep the training precepts. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely gain what may be spoken of as noble and meaningful, which makes the mind pliant and leaves the mind without hindrance, that is, speaking of precepts, speaking of concentration, speaking of wisdom, speaking of liberation, speaking of the knowledge and vision of liberation, speaking of reduction, speaking of not delighting in company, speaking of few wishes, speaking of contentment, speaking of cutting off, speaking of dispassion, speaking of cessation, speaking of sitting in meditation, speaking of dependent arising; such things as ascetics speak of, he gains in full, gains easily, and does not gain with difficulty. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely practice effort, cutting off what is evil and unwholesome and cultivating the good dharmas, ever rousing his own intention, single and firm, as the root of all good, not giving up the means. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely practice wisdom, contemplate the dharma of rise and decline, and gain such knowledge, the noble wisdom that is clear and penetrating, that discerns and understands, so as rightly to end suffering. If a bhikṣu is himself together with good friends, as a good friend joined with good friends, know that he will surely cultivate the contemplation of the impure, to cut off desire; cultivate loving-kindness, to cut off hatred; cultivate breathing out and breathing in, to cut off distracted thoughts; cultivate the perception of impermanence, to cut off conceit. If a bhikṣu gains the perception of impermanence, he will surely gain the perception of not self; if a bhikṣu gains the perception of not self, he in this very life cuts off all conceit and gains stilling, cessation, ending, the unconditioned, nirvāṇa.” 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 Spoken for the Bhikṣus, the sixteenth, ends [six hundred and eighty-three characters]”.