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Saṃyukta Āgama (selected sūtras)

Translation of 雜阿含經

Language
English
Extent
203 passages, 9,422 words
Text
partly digitised
Source
lapislazulitexts · Lapis Lazuli Texts, Saṃyukta Āgama (selected sūtras), translated from the Taishō (T99) · CC0 1.0 Universal (Public Domain) — Lapis Lazuli Texts

Contents

Text

371. The Nutriments

371.p1

Thus have I heard. At one time, the Buddha was in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

371.p2

At that time, the Bhagavān said to the bhikṣus, “There are four nutriments which benefit sentient beings, causing them to abide in the world and received nourishment. What are these four? That is to say, the first is coarse, rolled food. The second is the subtle food of sensations. The third is the food of thought. The fourth is the food of consciousness.

371.p3

“How are these four nutriments conditioned, accumulated, produced, and experienced? That is to say, the nutriments are conditioned by desire, accumulated by desire, produced by desire, and experienced by desire. How are these desires conditioned, accumulated, produced, and experienced? That is to say, desires are conditioned by sensation, accumulated by sensation, produced by sensation, and experienced by sensation. How are these sensations conditioned, accumulated, produced, and experienced? That is to say, sensations are conditioned by contact, accumulated by contact, produced by contact, and experienced by contact. How is this contact conditioned, accumulated, produced, and experienced? That is to say, contact is conditioned by the Six Entrances, accumulated by the Six Entrances, produced by the Six Entrances, and experienced by the Six Entrances.

371.p4

“The accumulation of Six Entrances is the accumulation of contact. The accumulation of contact is the accumulation of sensation. The accumulation of sensation is the accumulation of desires. The accumulation of desires is the accumulation of nutriments. The accumulation of nutriment is the cause of future accumulation of worldly birth, old age, sickness, death, sorrow, misery, affliction, and suffering. It is also such as this for the accumulation of the pure mass of suffering.

371.p5

“Just so, with the cessation of the Six Entrances, comes the cessation of contact. With the cessation of contact, comes the cessation of sensation. With the cessation of sensation, comes the cessation of desire. With the cessation of desire, comes the cessation of nutriment. The cessation of nutriment causes the cessation of future worldly birth, old age, sickness, death, sorrow, misery, vexation, and suffering. It is also such as this for the cessation of the pure mass of suffering.”

371.p6

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

374. The Nutriments

374.p1

Thus have I heard. At one time, the Buddha was in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

374.p2

At that time, the Bhagavān said to the bhikṣus, “There are four nutriments which benefit sentient beings, causing them to abide in the world and receive nourishment. What are these four? The first is rolled food. The second is subtle food. The third is the food of thought. The fourth is the food of consciousness.

374.p3

“If a bhikṣu has delight and craving for these four nutriments, then consciousness abides and increases. Because consciousness abides and increased, there is entry into names and forms. Due to entry into names and forms, various formations increase. Because formations increase, future existence increases. Due to future existence increasing, there is the accumulation of birth, old age, sickness, death, sorrow, misery, vexation, and suffering. It is also such as this for the accumulation of the pure mass of suffering.

374.p4

“If there is no craving and no delight for the Four Nutriments, then because there is no craving and no delight, consciousness neither abides nor increases. Because consciousness does not abide and does not increase, there is not entry into names and forms. Because there is not entry into names and forms, volitions do not increase. Because volitions do not increase, future becoming does not arise and does not extend. Because future existence does not arise and extend, then there is not the arising of future worldly birth, old age, sickness, death, sorrow, misery, vexation, and suffering. It is also such as this for the cessation of the pure mass of suffering.”

374.p5

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

374.p6

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801. Five Dharmas

801.p1

Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

801.p2

At that time, the Bhagavān said to the bhikṣus, “There are five dharmas that bring many abundant benefits for the cultivation of mindfulness of breathing. What are these five?

801.p3

“Abiding in the pure precepts of the Prātimokṣa rules, abiding and progressing perfectly with majestic deportment, with fear and concern arising for even minor transgressions. Accepting, maintaining, and studying the precepts is called the first practice that brings many abundant benefits for the cultivation of mindfulness of breathing.

801.p4

“Moreover, bhikṣus, having few desires, few possessions, and few affairs to attend to, is called the second dharma which brings many abundant benefits for the cultivation of mindfulness of breathing.

801.p5

“Moreover, bhikṣus, knowing moderation in food and drink, having neither too much nor too little, and to not give rise to thoughts seeking and desiring food and drink, considering only the essential matters, is called the third dharma which brings many abundant benefits for the cultivation of mindfulness of breathing.

801.p6

“Moreover, bhikṣus, not slumbering at the beginning of the night or at the end of the night considering only the essential matters, is called the fourth dharma which brings many abundant benefits for the cultivation of mindfulness of breathing.

801.p7

“Moreover, bhikṣus, spending leisure time within the forest, away from various troubles and conflicts, is called the fifth dharma which brings many abundant benefits for the cultivation of mindfulness of breathing.”

801.p8

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

802. Knowledge

802.p1

Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

802.p2

At that time, the Bhagavān said to the bhikṣus, “You should cultivate mindfulness of breathing. A bhikṣu who cultivates mindfulness of breathing, cultivating it assiduously, obtains rest in body and rest in mind, with vitarka and vicāra, with extinction and purity, connected with knowledge cultivated to completion.”

802.p3

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

803. Knowledge

803.p1

Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

803.p2

At that time, the Bhagavān said to the bhikṣus, “You should cultivate mindfulness of breathing. If a bhikṣu cultivates mindfulness of breathing, and cultivates it much, he obtains rest in body and mind. With vitarka and vicāra, tranquility, purity, connected with knowledge cultivated to completion.

803.p3

“How does one cultivate mindfulness of breathing, so that having cultivated it much, he obtains rest in body and mind, with vitarka and vicāra, extinction, purity, connected with knowledge cultivated to completion? This bhikṣu, if he depends upon a village or city, in the morning gets dressed, grabs his bowl, and enters the village to beg for food. Skillfully protecting his body guarding the doors of his faculties, he skillfully fixes and steadies the mind.

803.p4

“After begging for food, he returns to his original place, puts away his robe and bowl, and washes his feet. He then goes to a forest, or an empty room, or below a tree, or perhaps an empty place outdoors. He then corrects his body, and sits down. Fixing his mindfulness before him, he severs worldly craving and affections, in purity apart from desires, severing hatred, sloth and torpor, restlessness and remorse, and doubt. crossing over doubts and confusions, with his mind obtaining resolve from skillful dharmas. Detached from the afflictions of the Five Hindrances of the mind which cause his wisdom-power to weaken, and act as obstructing factors, making one not go to Nirvāṇa.

803.p5

“Mindful of the in-breath, he skillfully trains with focused mindfulness. Mindful of the out-breath, he skillfully trains with focused mindfulness... for long breaths... for short breaths... breathing in aware of the entire body, he skillfully trains breathing in aware of the entire body; breathing out aware of the entire body, he skillfully trains breathing out aware of the entire body. Breathing in aware of calming bodily formations, he skillfully trains in breathing in aware of calming bodily formations; breathing out aware of calming bodily formations, he skillfully trains in breathing out aware of calming bodily formations.

803.p6

“... aware of joy... aware of bliss... aware of mental formations... breathing in aware of calming mental formations, he skillfully trains in breathing in aware of calming mental formations; breathing out aware of calming mental formations, he skillfully trains in breathing out aware of calming mental formations.

803.p7

“... aware of the mind... aware of gladdening the mind... aware of steadying the mind... breathing in aware of releasing the mind, he skillfully trains breathing in aware of releasing the mind; breathing out aware of releasing the mind, he skillfully trains breathing out aware of releasing the mind.

803.p8

“... contemplating impermanence... contemplating severance... contemplating desirelessness... breathing in contemplating cessation, he skillfully trains breathing in contemplating cessation; breathing out contemplating cessation, he skillfully trains breathing out contemplating cessation.

803.p9

“This is called cultivating mindfulness of breathing so the body is calm, the mind is calm, with vitarka and vicāra, with extinction and purity, connected with knowledge cultivated to completion.”

803.p10

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

804. Severing Thoughts

804.p1

Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

804.p2

At that time, the Bhagavān said to the bhikṣus, “You should cultivate mindfulness of breathing. Cultivating mindfulness of breathing, cultivating it assiduously, cuts off thoughts. How is mindfulness of breathing cultivated, cultivated assiduously, to cut off thoughts?

804.p3

“If a bhikṣu depends upon a village or city... as previously stated... up to the skillful training of breathing out, contemplating cessation.

804.p4

“This is called cultivating mindfulness of breathing, cultivating it assiduously, to cut off thoughts.”

804.p5

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

804.p6

As with cutting off thoughts, it is also such as this for becoming immovable, obtaining great fruit and great benefit, and also so for obtaining the nectar of immortality, the ultimate nectar of immortality, and for obtaining the two fruits, four fruits, and seven fruits. Each sūtra is spoken just as the previous one.

805. Ariṣṭa

805.p1

Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

805.p2

At that time, the Bhagavān said to the bhikṣus, “As I expound mindfulness of breathing, have you cultivated it?” At that time, there was a bhikṣu named Ariṣṭa, seated within the assembly. He arose from his seat, adjusted his robe, and paid his respects to the Buddha. Kneeling with his right knee to the ground, he joined his palms together and addressed the Buddha, saying, “Bhagavān, as the Bhagavān has spoken of mindfulness of breathing, I have cultivated it.”

805.p3

The Buddha said to Ariṣṭa, “Bhikṣu, how do you cultivate mindfulness of breathing as I have expounded it?” The bhikṣu addressed the Buddha, saying, “Bhagavān, regarding past formations, I pay these no mind. Regarding future formations, I do not give rise to delight for them. Regarding present formations, I do not give rise to defiling attachment. Regarding internal and external obstructions and thoughts before me, they are skillfully removed and extinguished. I have thusly cultivated mindfulness of breathing as expounded by the Bhagavān.”

805.p4

The Buddha said to Ariṣṭa, “Bhikṣu, you truly cultivate mindfulness of breathing as I have expounded it. It is not uncultivated. However, bhikṣu, in regard to your cultivation of mindfulness of breathing, there is still that which is superior, surpassing, and higher. What is it that is superior and surpasses the cultivation by Ariṣṭa of mindfulness of breathing? This bhikṣu, if he depends upon a city or village... as previously stated in detail... up to skillfully training breathing out, contemplating cessation. This, Ariṣṭa Bhikṣu, is superior and surpasses your cultivation of mindfulness of breathing.”

805.p5

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

806. Kapphiṇa

806.p1

Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

806.p2

At that time, in the morning, the Bhagavān put on his robe, grabbed his bowl, and entered the city of Śrāvastī to beg for food. Having eaten, he returned to his residence, and put away his robe and bowl. Having washed his feet, he grabbed his niṣīdana, entered the Andha Grove, sat below a tree, and in the daytime, he contemplated in dhyāna.

806.p3

Then Venerable Kapphiṇa, also in the morning, put on his robe and picked up his bowl, and entered the city of Śrāvastī to beg for food. Returning, he put away his robe and bowl. After washing his feet, he grabbed his niṣīdana, entered the Andha Grove, and sat in dhyāna below a tree. Not far from the Buddha, he made his body straight and unmoving, correcting body and mind, in supreme wondrous contemplation.

806.p4

At that time, many bhikṣus in the afternoon, emerged from dhyāna and went to visit the place of the Buddha. Bowing their heads at the feet of the Buddha, they withdrew to one side. The Buddha said to the Bhikṣus, “Do you see Venerable Kapphiṇa? He is not far from me. sitting correctly with body straight, body and mind unmoving, abiding in supreme wondrous abiding.”

806.p5

The bhikṣus addressed the Buddha, saying, “Bhagavān, we have seen that venerable sitting correctly with his body straight, skillfully preserving his body, not leaning and not moving, in supreme wondrous concentration.”

806.p6

The Buddha said to the bhikṣus, “If a bhikṣu cultivates samādhi, with body and mind peacefully abiding, not leaning and not moving, abiding in supreme wondrous abiding, then this bhikṣu obtains this samādhi, unmoving and skillful, and what he desires is obtained.”

806.p7

The bhikṣus addressed the Buddha, saying, “What samādhi is this, that a bhikṣu obtains this samādhi, with body and mind unmoving, abiding in supreme wondrous abiding?”

806.p8

The Buddha said to the bhikṣus, “If a bhikṣu depends upon a village, in the morning he puts on his robe and grabs his bowl, and enters the village to beg for food. Returning to his residence, he puts away his robe and bowl, and washes his feet. Entering the forest, or an empty room, he sits in an empty place. He contemplates, focusing his mind... even up to... the skillful training of breathing, contemplating cessation. This is called the samādhi of a bhikṣu sitting correctly in contemplation, with body and mind unmoving, abiding in supreme wondrous abiding.”

806.p9

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

807. Two Months

807.p1

Thus have I heard. At one time, The Buddha was abiding in the Icchānaṅgala Forest.

807.p2

At that time, the Bhagavān said to the bhikṣus, “I wish to sit in dhyāna for two months. The bhikṣus should not come and go here, except for a bhikṣu to deliver food, and at the time of the Upavasatha. At that time, after the Bhagavān had said this, he then sat in dhyāna for two months. There were no bhikṣus who disturbed him, except to deliver food, and at the time of the Upavasatha.

807.p3

At that time, after the Bhagavān’s two months of sitting in dhyāna had passed, he awoke from dhyāna. With the bhikṣu saṃgha seated before him, he said to the bhikṣus, “Suppose those on outer paths, who have left home, were to question you, ‘What seated dhyāna was Śramaṇa Gautama in for those two months?’ You should reply, “For two months, the Tathāgata was abiding in the contemplation of sitting in dhyāna with mindfulness of breathing.” For what reason? In these two months, I was mindful of ānāpāna, abiding a long time in contemplation, When there was an in-breath, I was mindful of the in-breath, knowing it as it really was; when there was an out-breath, I was mindful of the out-breath, knowing it as it really was; whether long or short. Aware of the entire body, I was mindful of the in-breath, knowing it as it really was; aware of the entire body, I was mindful of the out-breath, knowing it as it really was. Calming bodily formations, I was mindful of the in-breath, knowing it as it really is.

807.p4

“Up to contemplating cessation, mindful of the out-breath, knowing it as it really is. In all cases I knew them.

807.p5

“At that time, I thought, ‘This abiding in contemplation is still coarse. I will now bring this contemplation to rest, and then cultivate an even more subtle state, and cultivate abiding in that.’ At that time, I calmed that coarse contemplation, and then entered a more subtle contemplation, and abided there a long time.

807.p6

“Then there were three devaputras from the highest realm of form who came in the night to the place where I was. One devaputra said these words: ‘Śramaṇa Gautama has arrived.’ Another devaputra said, ‘He has not arrived, he is arriving.’ The third devaputra said, ‘He has neither arrived, nor is he arriving. This abiding in cultivation is the cessation of an arhat.’”

807.p7

The Buddha said to the bhikṣus, “If there is that which may be correctly said to be the noble abiding, the divine abiding, the pure abiding, the abiding of training, the abiding of beyond training, the abiding of the Tathāgata, that those trainees who have not obtained it should obtain it; those who have not arrived at it should arrive at it; those who have not realized it should realize it; that present abiding in the bliss of the Dharma, for those beyond training, is, ‘mindfulness of breathing,’ and may be correctly said to be this. For what reason? Mindfulness of breathing is the noble abiding, the divine abiding, the pure abiding... up to... that present abiding in the bliss of the Dharma, for those beyond training.”

807.p8

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

808. Kapilavastu

808.p1

Thus have I heard. At one time, the Buddha was abiding in Kapilavastu, in the Nyagrodha Park.

808.p2

At that time, Śākya Mahānāman went to the place of the bhikṣu Venerable Kāma* (迦磨). After bowing his head at the feet of Kāma Bhikṣu, he withdrew to one side, and spoke to Kāma Bhikṣu, saying, “What, Venerable Kāma, is abiding at the stage of training the same as the abiding of the Tathāgata, or is the abiding of a trainee different from the abiding of the Tathāgata?”

808.p3

Kāma Bhikṣu replied, saying, “Mahānāman, the abiding of a trainee is different from the abiding of the Tathāgata. Mahānāman, one who abides as a trainee severs the Five Hindrances and abides there. The abiding of the Tathāgata has fully severed the Five Hindrances, fully aware, and having severed them at the root, like cutting off the head of a palm tree, they will not grow further, and future dharmas will not arise.

808.p4

“At one time, the Bhagavān was abiding in the Icchānaṅgala Forest. At that time, the Bhagavān said to the bhikṣus, ‘I wish to sit in dhyāna for two months. You bhikṣus should not come here, except for a bhikṣu to deliver food, and at the time of the Upavasatha.’

808.p5

As previously stated, up to... that present abiding in the bliss of the Dharma, for those beyond training.

808.p6

“For this reason you should know, Mahānāman, that the abiding of a trainee is different from the abiding of the Tathāgata.”

808.p7

Śākya Mahānāman heard what Kāma Bhikṣu had said. Delighted, he arose from his seat and departed.

809. Impurity

809.p1

Thus have I heard. At one time, the Buddha was in a town of the Vṛjis, near the Valgumudā River, in the Śāla Tree Forest.

809.p2

At that time, the Bhagavān spoke to the bhikṣus about impurity contemplation, praising impurity contemplation, and saying, “Bhikṣus who cultivate impurity contemplation, cultivating it much, obtain great fruit and great benefits.”

809.p3

Then, the bhikṣus cultivated impurity contemplation, feeling disgusted by the suffering of the body. Some took a blade and killed themselves, or took poisonous medicines, or hanged themselves, or jumped off a crag to kill themselves, or requested the assistance of another bhikṣu to kill themselves.

809.p4

There was a bhikṣu who was distinguished in his disgust for suffering and discharges of impurity, and approached the place of Deer Forest, son of brahmāṇas, and spoke to Deer Forest, son of brahmāṇas, saying, “Venerable, if you will kill me, my robe and bowl are yours.” Then Deer Forest, a son of brahmāṇas, killed that bhikṣu, and brought his knife to the shore of the Valgumudā River.

809.p5

As he washed the knife, there was a celestial māra that abided in mid-air and praised Deer Forest, son of the brahmāṇas, saying, “Excellent, excellent, Venerable! You have obtained immeasurable merits by causing the śramaṇas, those sons of the Śākya, to uphold the precepts and have virtue, crossing over what has not been crossed over, not yet liberated to be liberated, to cause those who have not attained rest to attain rest, to cause those who have not attained Nirvāṇa to attain Nirvāṇa. All the benefits of these things, the robes and bowls, entirely belong to you.”

809.p6

Then Deer Forest, son of brahmāṇas, heard these praises, increased in his evil and perverse views, thinking, “I now have great riches, and great deeds of merit, causing the śramaṇas, those sons of the Śākya, to uphold the precepts and virtue, crossing over what has not been crossed over, not yet liberated to be liberated, to cause those who have not attained rest to attain rest, to cause those who have not attained Nirvāṇa to attain Nirvāṇa. Their robes and bowls, in all cases, belong to me.”

809.p7

Then, taking a sharp knife in his hand, he went to the usual halls, walking areas, individual rooms, and dhyāna rooms. Seeing the bhikṣus, he said to them, “What śramaṇas, who uphold the precepts with virtue, who have not crossed over, I will cause to be crossed over; who have not be released, I will cause to be released; who have not found rest, I will cause to find rest; who have not attained Nirvāṇa, I will cause to attain Nirvāṇa?”

809.p8

Then there were bhikṣus who were disgusted by the suffering of the body, who emerged from their residences, and spoke to Deer Forest, son of brahmāṇas, saying, “I have not crossed over, you should cross me over; I have not been released, you should release me; I have not obtained rest, you should cause me to obtain rest; I have not attained Nirvāṇa, you should cause me to attain Nirvāṇa.”

809.p9

Then Deer Forest, son of brahmāṇas, then took his sharp knife and killed that bhikṣu, one by one, even up to killing sixty people.

809.p10

At that time, at the fifteenth of the month, when it was time to recite the precepts, the Bhagavān was seated before the assembly, and said to Venerable Ānanda, “For what reason have the bhikṣus become so few, having diminished, having been eliminated?”

809.p11

Ānanda addressed the Buddha, saying, “The Bhagavān spoke to the bhikṣus about impurity contemplation, praising impurity contemplation. After the bhikṣus had cultivated impurity contemplation, felt disgusted by the suffering of the body...” As previously stated in detail. “Sixty people died. Bhagavān, and for that reason, the bhikṣus were caused to become few, to diminish, to be eliminated.

809.p12

“We request the Bhagavān to further speak on other dharmas, causing the bhikṣus to hear it, diligently cultivate wisdom, take joy in the correct Dharma, and joyfully abiding in the correct Dharma.”

809.p13

The Buddha said to Ānanda, “For this reason, I will now explain how, in sequence, to abide in the subtle abiding, in accordance with awakening, Then arisen and unarisen evil and impure dharmas to come to a rest, like a great rain from the heavens, arisen and unarisen dust is caused to subside.

809.p14

Thusly, bhikṣus, cultivate the subtle abiding, so arisen and unarisen evil and impure dharmas are caused to subside. Ānanda, how can the subtle abiding be cultivated much, in accordance with awakening, so that arisen and unarisen evil and impure dharmas are caused to subside? That is to say, by abiding in mindfulness of breathing.”

809.p15

Ānanda addressed the Buddha, saying, “How does one cultivate abiding in mindfulness of breathing, in accordance with awakening, so that arisen and unarisen evil and impure dharmas are caused to subside?”

809.p16

The Buddha said to Ānanda, “If a bhikṣu depends upon a village... as previously stated in detail, up to... training contemplating cessation on the out-breath.”

809.p17

After the Buddha had spoken this sūtra, Venerable Ānanda heard what the Buddha had said, and joyfully practiced in accordance.

809.p18

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746. Mindfulness of Breathing

746.p1

Thus have I heard. At one time, the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

746.p2

At that time, the Bhagavān said to the bhikṣus, “If a bhikṣu cultivates mindfulness of breathing, so that it is cultivated much, he obtains great fruit, and great benefit. What is cultivating mindfulness of breathing, so that it is cultivated much, obtaining great fruit and great benefit?

746.p3

“This bhikṣu, with a mind fully engaged in mindfulness of breathing, cultivates the Bodhi factor of mindfulness, in accordance with detachment, in accordance with desirelessness, in accordance with cessation, tending toward abandonment.

746.p4

“... up through... cultivating the Bodhi factor of abandoning, in accordance with detachment, in accordance with desirelessness, in accordance with cessation, tending toward abandonment.”

746.p5

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

746.p6

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451. The Realms

451.p1

Thus have I heard. At one time, the Buddha was dwelling in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

451.p2

At that time, the Bhagavān said to the bhikṣus, “I will now speak of the various realms. Listen carefully and consider well, because I will tell you about them. What are the various realms? Namely, the eye realm, form realm, and eye-consciousness realm; the ear realm, sound realm, and ear-consciousness realm; the nose realm, scent realm, and nose-consciousness realm; the tongue realm, flavor realm, and tongue-consciousness realm; the body realm, contact realm, and body-consciousness realm; the thought realm, dharma realm, and thought-consciousness realm. These are called the various realms.”

451.p3

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

451.p4

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301. Kātyāyanagotra

301.p1

Thus have I heard. At one time, the Buddha was dwelling near the village of Nādikā, at a guest residency in the forest. At that time, Kātyāyanagotra approached the place of the Buddha. Bowing his head at the feet of the Buddha, he then withdrew to one side, and addressed the Buddha, saying, “Bhagavān, as the Bhagavān speaks of ‘right view,’ what is right view? What does the Bhagavān establish as right view?”

301.p2

The Buddha told Kātyāyanagotra, “The worldly have two kinds of support to which they grasp and adhere: existence and non-existence. This grasping and adhering is either supported by existence or supported by non-existence. Suppose one is without this grasping, not grasping at a mental realm which causes suffering, not dwelling, and not discerning a self. When suffering arises, it arises, and when suffering ends, it ends. He regards these without doubt and without confusion, and then without these, he has self-realization. This is called right view, and what the Tathāgata establishes as right view.

301.p3

“Why is this so? One who sees arising of the world, is not one who holds to its non-existence. One who sees cessation of the world, is not one who holds to its existence. This is spoken of as ‘freedom from the Two Extremes,’ which is called the Middle Way. That is, that this existence is the cause of that existence, and this arising is the cause of that arising. These are caused by ignorance, including even the entire arising of the pure mass of suffering. When ignorance ends, then from this comes the end of such actions, including even the end of the pure mass of suffering.”

301.p4

After the Buddha had spoken this sūtra, then Venerable Kātyāyanagotra heard what the Buddha had said. Not giving rise to outflows, his mind obtained liberation, and he attained arhatship.

301.p5

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195. Impermanent, Suffering

195.p1

Thus have I heard. At one time, the Buddha was in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

195.p2

At that time, the Bhagavān said to the bhikṣus, “Everything is impermanent. Why is everything impermanent? That is to say, the eye is impermanent. Whether there is form, eye-consciousness, eye-contact, or whether there is eye-contact which conditions arising sensations: aware of suffering, aware of joy, aware of neither suffering nor joy: those are also impermanent. It is also such as this for the ear, nose, tongue, body, and mind.

195.p3

“The well-learned noble disciple thusly observes, giving rise to dispassion toward the eye. Whether there is form, eye-consciousness, eye-contact, or eye-contact conditioning the arising of sensations: aware of suffering, aware of joy, or aware of neither suffering nor joy, he gives rise to dispassion toward these.

195.p4

“Toward the ear, nose, tongue, body, thoughts; sounds, scents, tastes, sensations... toward dharmas, thought consciousness, and mental contact, or mental contact conditioning the arising of sensations: aware of suffering, aware of joy, or aware of neither suffering nor joy, he gives rise to dispassion for these.

195.p5

“Dispassion causes one not to take joy in these, and not taking joy in these causes liberation, and the knowledge and vision of liberation: ‘My births have been finished. Brahmacarya has been established. What was to be done has been done, and there is self-knowledge of no further existence.’”

195.p6

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

195.p7

As with this sūtra on impermanence, it is said thusly for suffering, emptiness, and without-self.

195.p8

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379. Turning the Dharma Wheel

379.p1

Thus have I heard. At one time, the Buddha was dwelling in Vārāṇasī, at the Deer Park of Ṛṣipatana.

379.p2

At that time, the Bhagavān addressed a group of five bhikṣus, saying:

379.p3

“Thus is the Noble Truth of Suffering, a dharma that has never been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi. Thus are the noble truths of the accumulation of suffering, the cessation of suffering, and the path that leads to the cessation of suffering: dharmas that have never been heard before, and which are to be contemplated. When doing so, they give birth to vision, wisdom, understanding, and Bodhi.

379.p4

“Moreover, you should fully know the Noble Truth of Suffering, a dharma that has never been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi.

379.p5

“Moreover, when the Noble Truth of the Accumulation of Suffering has been known, then it should be severed. This is a dharma that has never been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi.

379.p6

“Moreover, from cessation of the accumulation of suffering, the Noble Truth of the Cessation of Suffering is known, and it should be realized. This is a dharma that has not been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi.

379.p7

“Moreover, from this the Noble Truth of the Path that Leads to the Cessation of Suffering is known, and should be cultivated. This is a dharma that has never been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi.

379.p8

“Moreover, bhikṣus, when the Noble Truth of Suffering has been known, its knowledge has been produced. This is a dharma that has not been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi.

379.p9

“Moreover, when the Noble Truth of the Accumulation of Suffering has been known, its severence has been produced. This is a dharma that has not been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi.

379.p10

“Moreover, when the Noble Truth of the Cessation of Suffering has been known, its realization has been produced. This is a dharma that has not been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi.

379.p11

“Moreover, when the Noble Truth of the Path that Leads to the Cessation of Suffering has been known, its cultivation has been produced. This is a dharma that has never been heard before, and which is to be contemplated. When doing so, it gives birth to vision, wisdom, understanding, and Bodhi.

379.p12

“Bhikṣus, in regard to these three turnings and twelve motions of the Four Noble Truths, if they had not given birth to vision, wisdom, understanding, and Bodhi, then amongst all the devas, māras, brahmās, śramaṇas, and brāhmaṇas who hear the Dharma, I could not have achieved liberation, gone beyond, and departed. I also would not have had self-realization of the attainment of Anuttarā Samyaksaṃbodhi. Yet I have, from these three turnings and twelve motions of the Four Noble Truths, given birth to vision, wisdom, understanding, and Bodhi. Amongst the devas, māras, brahmās, śramaṇas, and brāhmaṇas who hear the Dharma, I have gone beyond and achieved liberation, and have had self-realization of the attainment of Anuttarā Samyaksaṃbodhi.”

379.p13

At that time, when the Bhagavān had spoken this Dharma, then Venerable Kauṇḍinya, along with eight myriads of devas, left the dust and dirt far behind and attained the pure Dharma Eye. At this time, the Bhagavān addressed Venerable Kauṇḍinya, “Has the Dharma been known?” Kauṇḍinya addressed the Buddha, saying, “It has been known, Bhagavān.” Again Venerable Kauṇḍinya was addressed, “Has the Dharma been known?” Kauṇḍinya addressed the Buddha, “It has been known, Sugata.” Because Venerable Kauṇḍinya has known the Dharma, he is called Ājñātakauṇḍinya (i.e. Knowing Kauṇḍinya).

379.p14

After Venerable Ājñātakauṇḍinya had thus known the Dharma, the earth spirits took up the cry: “The Bhagavān, in Vārāṇasī at the Deer Park of Ṛṣipatana, has turned the Dharma Wheel three times in twelve motions, that all the śramaṇas and brāhmaṇas, and all the devas, māras, and brahmās, have never before turned! This brings many true benefits, true peace and happiness, and compassion for the world; its meaning brings benefits, prosperity, and peace to devas and humans, increasing the devas and reducing the asuras!”

379.p15

After the earth spirits had taken up the call, then the devas of empty space, Cāturmahārājika Heaven, Trāyastriṃśa Heaven, Yāma Heaven, Tuṣita Heaven, Nirmāṇarati Heaven, and Parinirmitavaśavartin Heaven each instantly took up the call in succession, all the way up to the Brahmā Heavens. Then the brahmā retinue took up the cry: “The Bhagavān, in Vārāṇasī at the Deer Park of Ṛṣipatana, has turned the Dharma Wheel three times in twelve motions, that all the śramaṇas and brāhmaṇas, and all the devas, māras, and brahmās, have never before turned! This brings many true benefits, and true peace and happiness; its meaning benefits all devas and humans, increasing the devas and reducing the asuras!”

379.p16

Because the Bhagavān has turned the Dharma Wheel in Vārāṇasī at the Deer Park of Ṛṣipatana, this sūtra is therefore called the Dharmacakra Pravartana Sūtra. After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

383. Having Known

383.p1

Thus have I heard. At one time, the Buddha was dwelling in Vārāṇasī, at the Deer Park of Ṛṣipatana.

383.p2

At that time, the Bhagavān said to the bhikṣus, “There are four noble truths. What are these four? That is to say, the Noble Truth of Suffering, the Noble Truth of the Accumulation of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering.

383.p3

“For a bhikṣu, if the Noble Truth of Suffering has been known, it has been understood. If the Noble Truth of the Accumulation of Suffering has been known, it has been severed. If the Noble Truth of the Cessation of Suffering has been known, it has been realized. If the Noble Truth of the Path Leading to the Cessation of Suffering has been known, then it has been cultivated.

383.p4

“For a bhikṣu it is also such as this for severing affection and desire, turning away from various bonds. As for pride, ignorance, etc., they are ultimately with suffering.”

383.p5

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

383.p6

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1. Impermanent, Suffering, Empty, Not-self

1.p1

Thus have I heard. At one time, the Buddha was dwelling in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

1.p2

At that time, the Bhagavān said to the bhikṣus, “You should observe the impermanence of form. One who observes thusly, observes correctly. One who correctly observes gives rise to disenchantment. One who is disenchanted exhausts delight and craving. One who exhausts delight and craving is called liberated in mind.”

1.p3

“It is also such as this for observing the impermanence of sensation, conception, formation, and discrimination. One who observes thusly, observes correctly. One who correctly observes gives rise to disenchantment. One who is disenchanted exhausts craving. One who exhausts craving is called liberated in mind.

1.p4

“Thusly, bhikṣus, one who is liberated in mind, if he wishes to realize, is able to realize:

1.p5

My births have been ended. Brahmacarya has been established. What was to be done has been done, and there is self-knowledge of no further existence.

1.p6

“As with observing impermanence, it is also such as this for suffering, emptiness, and not-self.”

1.p7

Then the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

3. Without Knowing, Illumination, Severance, Separation

3.p1

Thus have I heard. At one time the Buddha was in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

3.p2

At that time, the Bhagavān said to the bhikṣus, “Regarding form, if there is no knowing, no illumination, no severance, and no separation, then suffering cannot be cut off. It is also such as this for sensation, conception, formation, and consciousness: if there is no knowing, no illumination, no severance, and no separation, then suffering cannot be cut off.

3.p3

“Bhikṣus, regarding form, if there is knowing, illumination, severance, and separation, then suffering can be cut off. It is also such as this for sensation, conception, formation, and consciousness: if there is knowing, illumination, severance, and separation, then suffering can be cut off.”

3.p4

Then the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

34. Five Bhikṣus

34.p1

Thus have I heard. At one time the Bhagavān was dwelling in Vārāṇasī, at the Deer Park of Ṛṣipatana. At that time, the Bhagavān told a group of five bhikṣus, “Form does not exist as a self. If form existed as a self, then form would not be associated with the arising of illness and suffering. Regarding form, it is also not possible to cause it to be like this, or not like this, because form is not oneself. From form and the arising of illness and suffering, one also grasps the desire to make form like this, or not like this. For sensation, conception, formation, and discrimination, it is also such as this.

34.p2

“Bhikṣus, tell me what you think: is form permanent or impermanent?” The bhikṣus addressed the Buddha, saying, “Impermanent, Bhagavān.” “Bhikṣus, is that which is impermanent, suffering?” The bhikṣus addressed the Buddha, saying, “It is suffering, Bhagavān.” “Bhikṣus, regarding these impermanent and afflicting dharmas, easily subject to change, does a well-learned venerable disciple perceive in these a self or a non-self, and thereby dwell in appearances?” The bhikṣus addressed the Buddha saying, “No, Bhagavān.” “For sensation, conception, formation, and discrimination, it is also such as this.

34.p3

“For this reason, bhikṣus, all form that exists — whether in the past, the future, or the present; internal or external; coarse or fine; appealing or unappealing; far or near — all these are not a self, not a true self. Correct contemplation of sensation, conception, formation, and discrimination is also such as this.

34.p4

“Bhikṣus, regarding the Five Skandhas, a well-learned venerable disciple perceives they are not a self, not a true self, and contemplates thusly. Regarding the various realms, because there is no clinging, there is no suffering, and because there is no suffering, there is self-awakening and Nirvāṇa. ‘My births have come to an end, Brahmacarya has been established, what was to be done has been done, and there is the self-realization of no further suffering.’”

34.p5

After the Buddha had spoken this sūtra, the group of five bhikṣus did not give rise to outflows, and their minds attained liberation. After the Buddha had spoken this sūtra, then the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

34.p6

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606. Bases of Mindfulness

606.p1

Thus have I heard. At one time the Buddha was dwelling in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

606.p2

At that time, the Bhagavān told the bhikṣus, “There are four bases of mindfulness. What are these four? That is to say, the base of mindfulness of the body, observing the body.

606.p3

“And of sensations... and of the mind... and the base of mindfulness of dharmas, observing dharmas.

606.p4

“Thusly, bhikṣus, these four bases of mindfulness are cultivated to fulfillment. With ardency, mindfulness, and awareness, they should be learned.”

606.p5

After the Buddha had spoken this sūtra, then the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

610. Correct Mindfulness

610.p1

Thus have I heard. At one time, the Buddha was dwelling in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

610.p2

At that time, the Bhagavān said to the bhikṣus, “I will speak of cultivating the Four Bases of Mindfulness. Listen carefully and consider well.

610.p3

“How are the Four Bases of Mindfulness cultivated? That is to say, dwelling in mindfulness of the body, observing the inner body: ardent, aware and mindful, setting aside worldly sorrow and distress; and of the outer body; and of dwelling observing both inner and outer body: ardent, mindful and aware, setting aside worldly sorrow and distress.

610.p4

“It is also such as this for sensations, for the mind, and for dharmas... dwelling in the mindfulness of observing inner dharmas, outer dharmas, and both inner and outer dharmas: ardent, mindful and aware, setting aside worldly sorrow and distress.”

610.p5

“This is what is meant by a bhikṣu cultivating the Four Bases of Mindfulness.”

610.p6

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

615. Bhikṣuṇī Residence

615.p1

Thus have I heard. At one time the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

615.p2

At that time, in the early morning, Venerable Ānanda arranged his robes, picked up his bowl, and entered the city of Śrāvastī to beg for food. Along the road, he thought, “I should first go to the residence of the bhikṣuṇīs.” He then went to the residence of the bhikṣuṇīs.

615.p3

The bhikṣuṇīs saw Venerable Ānanda coming from afar. They quickly arranged a seat for him, and invited him to be seated. Then the bhikṣuṇīs bowed at the feet of Venerable Ānanda and withdrew to one side. They addressed Venerable Ānanda, saying, “We bhikṣuṇīs cultivate the Four Bases of Mindfulness, dwelling steadfastly, with self-knowledge of before and after, rising and falling.”

615.p4

Venerable Ānanda said to the bhikṣuṇīs, “Excellent, excellent, sisters! They should be trained as you have said. One who cultivates the Four Bases of Mindfulness, dwelling steadfastly, should thusly know of before and after, rising and falling.” Then Venerable Ānanda spoke of various dharmas to the bhikṣuṇīs. After speaking of various dharmas, he arose from his seat and departed.

615.p5

At that time, Venerable Ānanda begged for food in Śrāvastī and returned. He put away his bowl, washed his feet, and went to the place of the Bhagavān. He bowed his head at the Buddha’s feet and withdrew to one side. He spoke to the Bhagavān about what he had told the bhikṣuṇīs.

615.p6

The Buddha said to Ānanda, “Excellent, excellent! The Four Bases of Mindfulness should be cultivated thusly: dwelling steadfastly, knowing before and after, rising and falling. Why is this so? The mind seeks the external, and as a result seeking arises in the mind, and the mind is scattered, unable to understand how things truly are.

615.p7

“Suppose a bhikṣu abides in mindfulness of the body, observing the body. Having abided in mindfulness of the body, observing the body, suppose his body is sluggish, or his mind and dharmas are remiss. That bhikṣu should give rise to pure faith, grasping hold of this pure manifestation. Giving rise to a mind of pure faith, recollecting this manifestation of purity, his mind becomes gladdened; gladdened, there is the arising of joy; the mind being joyful, the body becomes pliant; the body being pliant, the body feels bliss; the body feeling bliss, the mind becomes concentrated. Concentrated, the noble disciple should train, ‘According to this principle, the mind scattered outside is controlled and pacified, not giving rise to vitarka and vicāra.’ Without vitarka and vicāra, one abandons reflections and abides in bliss. Abiding in bliss, one understands how things truly are.”

615.p8

For sensations, for the mind, and for dharmas, it is also said thusly.

615.p9

After the Buddha had spoken this sūtra, then Venerable Ānanda heard what the Buddha had said, and joyfully practiced in accordance.

620. The Monkey

620.p1

Thus have I heard. At one time, the Buddha was in Rājagṛha, in the Kalandaka Bamboo Garden.

620.p2

At that time, the Bhagavān said to the bhikṣus, “In the Himalayas, in some cold and precipitous places, there may be no monkeys and yet there may be people. There are also mountainous places where monkeys reside but where there are no people. There are also mountainous places where people and animals reside together.

620.p3

“In a place traveled by monkeys, a hunter smears a sticky adhesive on the grass. There are smart monkeys who will avoid it and leave. However, the foolish monkey cannot avoid it. With its hand it gives a little touch, and then its hand is stuck. Then with its second hand it tries to free itself, but its second hand becomes stuck. With its feet it tries to free itself, but then its feet become stuck. With its mouth it tries to gnaw at the grass, and its mouth too becomes stuck. Trapped in five places, lying upon the ground, the hunter arrives and promptly spears it, shoulders it, and departs.

620.p4

“You bhikṣus should know: that foolish monkey strayed from the realm of its father and mother. Wandering into other realms caused this suffering and affliction. Just so is the bhikṣu who stays in a village like a foolish person. In the morning, he puts on his robes and grabs his bowl, and enters the city to beg for alms. Unskillful in protecting his body, he does not guard the doors of his sense faculties. His eyes see forms and he gives rise to defiling attachment. His ears hear, nose smells, tongue tastes, and body feels, all giving rise to defiling attachment. The inner faculty of the foolish bhikṣu has been bound to external objects with five cords, in the will of Māra.

620.p5

“For this reason, bhikṣus, you should train thusly: staying in the realm of your father and mother, and abiding there. Do not walk into other places and other realms. How does a bhiksu dwell in the place of the realm of his father and mother? That is to say, in the Four Bases of Mindfulness: abiding in mindfulness of the body, observing the body.

620.p6

“And of sensations... and of the mind... and abiding in mindfulness of dharmas, observing dharmas.”

620.p7

After the Buddha had spoken this sūtra, the bhikṣus heard what the Buddha had said, and joyfully practiced in accordance.

621. The Young Bhikṣus

621.p1

Thus have I heard. At one time the Buddha was abiding in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada’s Park.

621.p2

Then Venerable Ānanda along with an assembly of many bhikṣus went to the place of the Bhagavān, paid obeisance at his feet, and then sat off to one side. Venerable Ānanda addressed the Buddha, saying, “Bhagavān, what should these young bhikṣus be taught? How should the Dharma be spoken to them?”

621.p3

The Buddha said to Ānanda, “These young bhikṣus should be taught the Four Bases of Mindfulness, causing them to be cultivated. What are these four? That is to say, abiding in mindfulness of the body, observing the body: ardent, vigilant, mindful and aware, quieted in mind, even fully knowing the body.

621.p4

“And abiding in mindfulness of sensations… and of the mind… and of dharmas, observing dharmas: ardent, vigilant, mindful and aware, quieted in mind, even fully knowing dharmas.

621.p5

“For what reason? If a bhikṣu is dwelling at the ground of study, and who has not yet attained advancement, but has resolved to seek the peaceful tranquility of Nirvāṇa, he abides in mindfulness of the body, observing the body: ardent, vigilant, mindful and aware, quieted in mind.

621.p6

“And of sensations… and of the mind… and abiding in mindfulness of dharmas, observing dharmas: ardent, vigilant, mindful and aware, quieted in mind, even fully detached from dharmas.

621.p7

“If there is an arhat, with outflows dried up, who has done what was to be done, who has abandoned the burden, who has exhausted his fetters, and correctly known liberation: he also at that time still abides in mindfulness of the body, observing the body: ardent, vigilant, mindful and aware, quieted in mind.

621.p8

“And of sensations… and of the mind… and abiding in mindfulness of dharmas, observing dharmas, even fully detached from dharmas.”

621.p9

Then Venerable Ānanda joyfully paid his respects and departed.

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