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The Madhyama Āgama (Middle-Length Discourses) Volume I

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29. The Discourse by Mahā Koṭṭhita

I replied: "Prince, you have just set the price! I shall go and bring the gold.

" Then, Venerable Sāriputta, the prince and I argued about whether or not he had set the price, and finally we approached the chief magistrate in Sāvatthī to settle the matter. The chief magistrate in Sāvatthī said to Prince Jeta: "Prince, you have set the price. Now accept the gold!"

Then, Venerable Sāriputta, I returned to my home in Sāvatthī to fetch the cash. Elephants, horses, and carts were employed to transport it. Then the millions and millions of gold pieces were taken out [and used] to cover the ground [of the grove]. But a small portion of the ground was not covered.

Venerable Sāriputta, I thought: "From which of my other treasuries, one that is neither too large nor too small, should I take, so that the remaining portion can be covered?"

Then Prince Jeta said to me: "Elder, if you have regrets, you can take back the payment and I shall keep the grove. "

I said to the prince: "I certainly have no regrets. I was merely thinking: From which of my other treasuries, one that is neither too large nor too small, should I take so that the remaining portion can be covered?"

Then Prince Jeta thought: "The Buddha must be most worthy of veneration, and the Dharma and the community of monks must also be most worthy of veneration. Why? [Because they] have moved this elder to make such a great offering, to spend his wealth in such a way. I would now rather construct an enclosure with a gate on this [remaining piece of] ground and offer it to the Buddha and his community. "

Then Prince Jeta said to me: "Enough, elder! Don't bring any more gold to cover this [remaining] piece of ground. I shall construct an enclosure with a gate here and offer it to the Buddha and his community. "

Venerable Sāriputta, out of compassion I gave this piece of ground to Prince Jeta. Venerable Sāriputta, in that very summer, I constructed [in the grove] sixteen large dwelling places and sixty storerooms. Venerable Sāriputta assisted me during that time. [As for the present,] the Dharma talk that Venerable Sāriputta gave for this sick man was marvelous, very special. Having heard this 200

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Dharma talk delivered for a sick man, I am cured of that severe illness, and am happy. Venerable Sāriputta, I have now recovered from my illness, and found peace and comfort. Venerable Sāriputta, accept a meal [from me]!

Venerable Sāriputta consented by remaining silent. The householder [Anāthapiṇḍika], having understood that Venerable Sāriputta had consented by remaining silent, rose from his seat, personally [brought] water for washing [his hands], and offered various kinds of fine dishes, delicious, plentiful, and easy to digest. After the meal, he again brought the water container, and then seated himself on a small seat to one side to listen to the Dharma. Once Anāthapiṇḍika was seated, Venerable Sāriputta expounded the Dharma to him, exhorting, encouraging, and delighting him, using countless skillful means to explain the Dharma. Having exhorted, inspired, and delighted [Anāthapiṇḍika], [Sāriputta] rose from his seat and departed. At that time, the World-honored One was giving teachings, surrounded by an immense following. Seeing Venerable Sāriputta approaching in the distance, the World-honored One told the monks [in the assembly]: The monk Sāriputta is endowed with bright wisdom, quick wisdom, lively wisdom, keen wisdom, extensive wisdom, profound wisdom, wisdom that brings release, penetrative wisdom, eloquent wisdom. The monk Sāriputta has achieved genuine wisdom. Why [do I say this]? Regarding the four limbs of stream-entry taught in brief by me, the monk Sāriputta has elaborated on them with ten different explanations for the householder Anāthapiṇḍika.

This is what the Buddha said. Having heard the Buddha's words, the monks were delighted and remembered them well.

29. The Discourse by

Mahā Koṭṭhita112

Thus have I heard: At one time the Buddha was staying at Rājagaha, in the Bamboo Grove, the Squirrels' Sanctuary. At that time, in the late afternoon, Venerable Sāriputta rose from sitting in meditation and approached Venerable Mahā Koṭṭhita. Having exchanged courteous greetings, he sat down to one side.

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Venerable Sāriputta said to Venerable Mahā Koṭṭhita: "I would like to ask you some questions. Would you care to hear them?" Venerable Mahā Koṭṭhita replied: "Venerable Sāriputta, ask whatever you wish. Having heard [your questions], I will [carefully] consider them. "

Venerable Sāriputta then asked:

Venerable friend Mahā Koṭṭhita, is there a condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma? [Venerable Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the unwholesome and knows the roots of the unwholesome. What is knowledge of the unwholesome? It is this: evil bodily actions are unwholesome, evil verbal actions and evil mental actions are unwholesome. This is reckoned to be knowledge of the unwholesome. What is knowledge of the roots of the unwholesome? It is this: greed is a root of the unwholesome; hatred and ignorance are roots of the unwholesome. This is reckoned to be knowledge of the roots of the unwholesome. Venerable Sāriputta, if there is a monk who, in this manner, knows the unwholesome and the roots of the unwholesome, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma. On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the wholesome and knows the roots of the wholesome.

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What is knowledge of the wholesome? It is this: good bodily actions are wholesome, good verbal actions and good mental actions are wholesome. This is reckoned to be knowledge of the wholesome. What is knowledge of the roots of the wholesome? It is this: absence of lust is a root of the wholesome; absence of aversion and absence of ignorance are roots of the wholesome.

Venerable Sāriputta, if there is a monk who, in this manner, knows the wholesome and knows their roots, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma. On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view, and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma? [Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows nutriment as it really is, knows the arising of nutriment, knows the cessation of nutriment, and knows the path [leading to] the cessation of nutriment as it really is.

What is knowledge of nutriment as it really is? It is this: there are four nutriments: the first nutriment is physical food, coarse or fine; the second nutriment is contact; the third nutriment is intention; and the fourth nutriment is consciousness. This is reckoned to be knowledge of nutriment as it really is.

What is knowledge of the arising of nutriment as it really is? It is this: in dependence on craving, nutriment comes to be. This is reckoned to be knowledge of the arising of nutriment as it really is. What is knowledge of the cessation of nutriment as it really is? It is this: with the cessation of craving, nutriment also ceases. This is reckoned to be knowledge of the cessation of nutriment as it really is. 462a

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What is knowledge of the path [leading to] the cessation of nutriment as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of nutriment as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows nutriment as it really is, knows the arising of nutriment, knows the cessation of nutriment, and knows the path [leading to] the cessation of nutriment as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma. On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the taints as they really are, knows the arising of the taints, knows the cessation of the taints, and knows the path [leading to] the cessation of the taints as it really is.

What is knowledge of the taints as they really are? There are said to be three taints: the taint of sensual desires, the taint of the process of existence, and the taint of ignorance. This is reckoned to be knowledge of the taints as they really are. What is knowledge of the arising of the taints as it really is? It is this: in dependence on ignorance, the taints come to be. This is reckoned to be knowledge of the arising of taints as it really is. What is knowledge of the cessation of the taints as it really is? It is this: with the cessation of ignorance, the taints also cease. This is reckoned to be knowledge of the cessation of taints as it really is. 204

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What is knowledge of the path [leading to] the cessation of the taints as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of the taints as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows the taints as they really are, knows the arising of the taints, knows the cessation of the taints, and knows the path [leading to] the cessation of the taints as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma. On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path [leading to] the cessation of suffering as it really is.

What is knowledge of suffering as it really is? It is this: birth is suffering, old age is suffering, disease is suffering, death is suffering, association with what is disliked is suffering, separation from what is loved is suffering, being unable to get what one wishes is suffering, in short, the five aggregates affected by clinging are suffering. This is reckoned to be knowledge of suffering as it really is. What is knowledge of the arising of suffering as it really is? It is this: dependent on old age and death, suffering comes to be. This is reckoned to be knowledge of the arising of suffering as it really is. 205

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What is knowledge of the cessation of suffering as it really is? It is this: with the cessation of old age and death, suffering also ceases. This is reckoned to be knowledge of the cessation of suffering as it really is. What is knowledge of the path [leading to] the cessation of suffering as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of suffering as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path [leading to] the cessation of suffering as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma. "

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows old age and death as they really are, knows the arising of old age and death, knows the cessation of old age and death, and knows the path [leading to] the cessation of old age and death as it really is.

What is knowledge of old age as it really is? It is this: old age brings hoary hair, lost teeth, deteriorating health, hunched body, unsteady step, overweight body, shortness of breath, reliance on a walking cane, shrinking flesh, sagging skin, wrinkles like pockmarks, failing sense faculties, and unsightly complexion. This is reckoned to be old age.

What is knowledge of death? It is this: all living beings, in their 206

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various forms, are subject to the ending of life, the impermanence, death, dissolution, extinction and breaking up of their life, the stopping of their vital force. This is reckoned to be death. This is the explanation of death and it, along with the explanation of old age that I gave just before, is what is meant by old age and death. This is reckoned to be knowledge of old age and death as they really are. What is knowledge of the arising of old age and death as it really is? It is this: dependent on birth, old age and death come into being. This is reckoned to be knowledge of the arising of old age and death as it really is.

What is knowledge of the cessation of old age and death as it really is? It is this: with the cessation of birth, old age and death also cease. This is reckoned to be knowledge of the cessation of old age and death as it really is.

What is knowledge of the path [leading to] the cessation of old age and death as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of old age and death as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows old age and death as they really are, knows the arising of old age and death, knows the cessation of old age and death, and knows the path [leading to] the cessation of old age and death as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

Friend Mahā Koṭṭhita, is there yet another condition owing to which a monk accomplishes view, acquires right view and, having attained unwavering pure [confidence] in the Dharma, arrives at the true Dharma?

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[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows birth as it really is, knows the arising of birth, knows the cessation of birth, and knows the path [leading to] the cessation of birth as it really is. What is knowledge of birth as it really is? It is this: all living beings, in their various forms, experience birth when they are born, when they arise, when they are formed, when the five aggregates come into being, and when the vital faculties are developed. This is reckoned to be knowledge of birth as it really is.

What is knowledge of the arising of birth as it really is? It is this: dependent on the process of existence, birth comes to be. This is reckoned to be knowledge of the arising of birth as it really is. What is knowledge of the cessation of birth as it really is? It is this: with the cessation of the process of existence, birth also ceases. This is reckoned to be knowledge of the cessation of birth as it really is. What is knowledge of the path [leading to] the cessation of birth as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of birth as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows birth as it really is, knows the arising of birth, knows the cessation of birth, and knows the path [leading to] the cessation of birth as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

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[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the process of existence as it really is, knows the arising of the process of existence, knows the cessation of the process of existence, and knows the path [leading to] the cessation of the process of existence as it really is. What is knowledge of the process of existence as it really is? It is this: there are three kinds of process of existence: the process of existence in the sensual [realm], the process of existence in the form [realm], and the process of existence in the formless [realm]. This is reckoned to be knowledge of the process of existence as it really is. What is knowledge of the arising of the process of existence as it really is? It is this: dependent on clinging, the process of existence comes to be. This is reckoned to be knowledge of the arising of the process of existence as it really is.

What is knowledge of the cessation of the process of existence as it really is? It is this: with the cessation of clinging, the process of existence also ceases. This is reckoned to be knowledge of the cessation of the process of existence as it really is.

What is knowledge of the path [leading to] the cessation of the process of existence as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of the process of existence as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows the process of existence as it really is, knows the arising of the process of existence, knows the cessation of the process of existence, and knows the path [leading to] the cessation of the process of existence as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

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Venerable Sāriputta then asked further:

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows clinging as it really is, knows the arising of clinging, knows the cessation of clinging, and knows the path [leading to] the cessation of clinging as it really is.

What is knowledge of clinging as it really is? It is this: there are four kinds of clinging: clinging to sensual desires, clinging to precepts, clinging to views, and clinging to a self. This is reckoned to be knowledge of clinging as it really is. What is knowledge of the arising of clinging as it really is? It is this: dependent on craving, clinging comes to be. This is reckoned to be knowledge of the arising of clinging as it really is. What is knowledge of the cessation of clinging as it really is? It is this: with the cessation of craving, clinging also ceases. This is reckoned to be knowledge of the cessation of clinging as it really is. What is knowledge of the path [leading to] the cessation of clinging as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of clinging as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows clinging as it really is, knows the arising of clinging, knows the cessation of clinging, and knows the path [leading to] the cessation of clinging as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

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Venerable Sāriputta then asked further:

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows craving as it really is, knows the arising of craving, knows the cessation of craving, and knows the path [leading to] the cessation of craving as it really is. What is knowledge of craving as it really is? It is this: there are three kinds of craving: craving [related to] the sensual [realm], craving [related to] the form [realm], and craving [related to] the formless [realm]. This is reckoned to be knowledge of craving as it really is. What is knowledge of the arising of craving as it really is? It is this: dependent on feeling, craving comes to be. This is reckoned to be knowledge of the arising of craving as it really is. What is knowledge of the cessation of craving as it really is? It is this: with the cessation of feeling, craving also ceases. This is reckoned to be knowledge of the cessation of craving as it really is. What is knowledge of the path [leading to] the cessation of craving as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of craving as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows craving as it really is, knows the arising of craving, knows the cessation of craving, and knows the path [leading to] the cessation of craving as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

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[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows feeling as it really is, knows the arising of feeling, knows the cessation of feeling, and knows the path [leading to] the cessation of feeling as it really is. What is knowledge of feeling as it really is? It is this: there are three kinds of feeling: pleasant feelings, unpleasant feelings, and neither-unpleasant-nor-pleasant feelings. This is reckoned to be knowledge of feeling as it really is.

What is knowledge of the arising of feeling as it really is? It is this: dependent on contact, feelings come to be. This is reckoned to be knowledge of the arising of feeling as it really is. What is knowledge of the cessation of feeling as it really is? It is this: with the cessation of contact, feelings also cease. This is reckoned to be knowledge of the cessation of feeling as it really is. What is knowledge of the path [leading to] the cessation of feeling as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of feeling as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows feeling as it really is, knows the arising of feeling, knows the cessation of feeling, and knows the path [leading to] the cessation of feeling as it really is, then he is said to be a monk who has accomplished view, acquired right view and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

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[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows contact as it really is, knows the arising of contact, knows the cessation of contact, and knows the path [leading to] the cessation of contact as it really is. What is knowledge of contact as it really is? It is this: there are three kinds of contact: pleasant contact, unpleasant contact, and neither-unpleasant-nor-pleasant contact. This is reckoned to be knowledge of contact as it really is.

What is knowledge of the arising of contact as it really is? It is this: dependent on the six sense bases, contact comes to be. This is reckoned to be knowledge of the arising of contact as it really is. What is knowledge of the cessation of contact as it really is? It is this: with the cessation of the six sense bases, contact also ceases. This is reckoned to be knowledge of the cessation of contact as it really is. What is knowledge of the path [leading to] the cessation of contact as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of contact as it really is. Venerable Sāriputta, if there is a monk who, in this manner, knows contact as it really is, knows the arising of contact, knows the cessation of contact, and knows the path [leading to] the cessation of contact as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having arrived at the true Dharma, has attained unwavering pure [confidence] in the Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

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[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows the six sense bases as they really are, knows the arising of the six sense bases, knows the cessation of the six sense bases, and knows the path [leading to] the cessation of the six sense bases as it really is. What is knowledge of the six sense bases as they really are? It is this: [there is] the sense base of the eye, of the ear, of the nose, of the tongue, of the body, and the sense base of the mind. This is reckoned to be knowledge of the six sense bases as they really are. What is knowledge of the arising of the six sense bases as it really is? It is this: dependent on name-and-form, the six sense bases come to be. This is reckoned to be knowledge of the arising of the six sense bases as it really is.

What is knowledge of the cessation of the six sense bases as it really is? It is this: with the cessation of name-and-form, the six sense bases also cease. This is reckoned to be knowledge of the cessation of the six sense bases as it really is.

What is knowledge of the path [leading to] the cessation of the six sense bases as it really is? It is this: the noble eightfold path, from right view to right concentration—[eight factors]. This is reckoned to be knowledge of the path [leading to] the cessation of the six sense bases as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows the six sense bases as they really are, knows the arising of the six sense bases, knows the cessation of the six sense bases, and knows the path [leading to] the cessation of the six sense bases as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

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On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows name-and-form as it really is, knows the arising of name-and-form, knows the cessation of name-and-form, and knows the path [leading to] the cessation of name-and-form as it really is.

What is knowledge of name? It is this: name consists of the four incorporeal aggregates [among the five aggregates]. What is knowledge of form? It is this: form consists of the four great elements and of what is derived from the four great elements. This is the explanation of form, and it along with the explanation of name that I gave just before, is [what is meant by] name-and-form. This is reckoned to be knowledge of name-and-form as it really is. What is knowledge of the arising of name-and-form as it really is? It is this: dependent on consciousness, name-and-form comes to be. This is reckoned to be knowledge of the arising of name-and-form as it really is.

What is knowledge of the cessation of name-and-form as it really is? It is this: with the cessation of consciousness, name-and-form also ceases. This is reckoned to be knowledge of the cessation of nameand-form as it really is. What is knowledge of the path [leading to] the cessation of nameand-form as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of name-and-form as it really is.

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Venerable Sāriputta, if there is a monk who, in this manner, knows name-and-form as it really is, knows the arising of name-and-form, knows the cessation of name-and-form, and knows the path [leading to] the cessation of name-and-form as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

[Mahā Koṭṭhita] replied:

There is, venerable Sāriputta. It is this: a monk knows consciousness as it really is, knows the arising of consciousness, knows the cessation of consciousness, and knows the path [leading to] the cessation of consciousness as it really is. What is knowledge of consciousness as it really is? It is this: there are six types of consciousness: eye consciousness, ear [consciousness], nose [consciousness], tongue [consciousness], body [consciousness], and mind consciousness. This is reckoned to be knowledge of consciousness as it really is. What is knowledge of the arising of consciousness as it really is? It is this: dependent on formations, consciousness comes to be. This is reckoned to be knowledge of the arising of consciousness as it really is. What is knowledge of the cessation of consciousness as it really is? It is this: with the cessation of formations, consciousness also ceases. This is reckoned to be knowledge of the cessation of consciousness as it really is.

216

Division 3

What is knowledge of the path [leading to] the cessation of consciousness as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of consciousness as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows consciousness as it really is, knows the arising of consciousness, knows the cessation of consciousness, and knows the path [leading to] the cessation of consciousness as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further:

[Mahā Koṭṭhita] replied:

There is, Venerable Sāriputta. It is this: a monk knows formations as they really are, knows the arising of formations, knows the cessation of formations, and knows the path [leading to] the cessation of formations as it really is. What is knowledge of formations as they really are? It is this: there are three kinds of formations: bodily formations, verbal formations, and mental formations. This is reckoned to be knowledge of formations as they really are.

What is knowledge of the arising of formations as they really are? It is this: dependent on ignorance, formations come to be. This is reckoned to be knowledge of the arising of formations as it really is. 464b

217

What is knowledge of the cessation of formations as it really is? It is this: with the cessation of ignorance, formations also cease. This is reckoned to be knowledge of the cessation of formations as it really is. What is knowledge of the path [leading to] the cessation of formations as it really is? It is this: the noble eightfold path, from right view to right concentration—eight [factors]. This is reckoned to be knowledge of the path [leading to] the cessation of formations as it really is.

Venerable Sāriputta, if there is a monk who, in this manner, knows formations as they really are, knows the arising of formations, knows the cessation of formations, and knows the path [leading to] the cessation of formations as it really is, then he is said to be a monk who has accomplished view, acquired right view, and, having attained unwavering pure [confidence] in the Dharma, has arrived at the true Dharma. On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!" Having done so, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta then asked further: "Friend Mahā Koṭṭhita, when a monk has caused ignorance to cease and knowledge to arise, what further does he need to do?"

Venerable Mahā Koṭṭhita replied: "Venerable Sāriputta, when a monk has caused ignorance to cease and knowledge to arise, there is nothing further that he needs to do.

On hearing this, Venerable Sāriputta spoke in praise: "Very good! Very good, friend Mahā Koṭṭhita!"

Having discussed the meaning [of the Dharma] in this manner, those two venerable ones were both delighted and [would] remember [this exchange] well; they rose from their seats and departed.

30. The Discourse with the Parable

of the Elephant's Footprint113

Thus have I heard: At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time, Venerable Sāriputta addressed the monks: 218

30. The Discourse with the Parable of the Elephant’s Footprint

Division 3

Venerable friends, whatever countless wholesome states there are can all be subsumed under the four noble truths; they are all included in the four noble truths; the four noble truths are declared to be the foremost of all teachings. Why? Because they encompass all wholesome states. Venerable friends, it is just as the elephant's footprint is foremost among the footprints of all animals, because it is the greatest, the largest. So too, venerable friends, the countless wholesome states are all subsumed under the four noble truths; they are all included in the four noble truths; the four noble truths are declared to be the foremost of all teachings.

What are the four? They are: the noble truth of suffering, [the noble truth of] the arising of suffering, [the noble truth of] the cessation of suffering, and the noble truth of the path [leading to] the cessation of suffering. What, venerable friends, is the noble truth of suffering? It is this: birth is suffering, old age is suffering, disease is suffering, death is suffering, association with what is disliked is suffering, separation from what is loved is suffering, being unable to get what one wishes is suffering; in short, the five aggregates affected by clinging are suffering.

What, venerable friends, are the five aggregates affected by clinging, [which are] suffering? They are: the material form aggregate affected by clinging; the feeling [aggregate affected by clinging]; the perception [aggregate affected by clinging]; the formations [aggregate affected by clinging]; and the consciousness aggregate affected by clinging. What, venerable friends, is the material form aggregate affected by clinging? It is whatever is corporeal, the four great elements and whatever is derived from the four great elements.

What, venerable friends, are the four great elements? They are the earth element, the water [element], the fire [element], and the air element. What, venerable friends, is the earth element? There are, venerable friends, two kinds of earth element: there is the internal earth element and the external earth element.

What, venerable friends, is the internal earth element? Whatever internally, being inside the body, is solid and solidified, whatever is internally clung to. And what is that? It is: hair of the head, hair of the body, 219

464c

nails, teeth, coarse and fine skin, flesh, sinews, bones, heart, kidneys, liver, lungs, spleen, intestines, stomach, feces, or whatever else that exists in this body, is found inside it, that is solid, solidified, and is internally clung to. Venerable friends, this is called the internal earth element. Venerable friends, as for the external earth element—great though it is, pure though it is, beyond reproach though it is—[yet], venerable friends, at times there is an inundation, and then the external earth element disappears. Venerable friends, this external earth element—great though it is, pure though it is, beyond reproach though it is—is impermanent by nature, of a nature to be extinguished, of a nature to decay, changing by nature. How much more so this short-lived body that is clung to with craving! [Yet] the unlearned, deluded worldling thinks: "This is me,

" "this is mine,

" "I belong to this.

" [On the other hand,] a learned

noble disciple does not think: "This is me,

" "this is mine,

" "I belong

to this.

" How could he have such a thought? If people curse him, beat him, and become angry with him, he thinks: "This pain that I am experiencing is born of causes and conditions; it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] painful.

This pleasure that I am experiencing is born of causes and conditions, it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] pleasant. He contemplates this contact as impermanent, and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, onepointed, concentrated, and imperturbable. If, on a later occasion, some people, young, middle-aged, or old, come and subject him to various 220

Division 3

objectionable acts—perhaps punching him, stoning him, or harming him with blade or cudgel—then he thinks:

This body that I cling to is of a coarse material substance, derived from the four great elements, born of father and mother, maintained by food and drink, always requiring to be clothed, needing to sit or lie down, to be massaged and bathed, and to endure the worst. [This body is] subject to breaking up, extinction, and dissolution. It is because of this body that I am susceptible to being punched, stoned, and harmed with blade or cudgel.

[Thinking] thus, [the noble disciple] exerts himself energetically without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, his mind becoming one-pointed and concentrated. He thinks:

I will not be neglectful. I will exert myself energetically without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, my mind having become onepointed and concentrated. This body to which I cling, let it be punched, stoned, and harmed by blade or cudgel, yet I shall energetically train in the teaching of the World-honored One. Venerable friends, the World-honored One has given this teaching: Suppose that bandits have come and are cutting your body limb from limb with a sharp saw. If, while those bandits are cutting your body limb from limb with a sharp saw, you were to have some change in your mind-state, or even utter evil words, then you would be failing and regressing [in your practice].

You should think thus:

465a

likewise the second, the third, and the fourth direction, and also the four intermediate directions, and also above and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, I shall dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Venerable friends, if that monk does not, through [recollecting] the Buddha, the Dharma, and the monastic community, dwell in equanimity that is in harmony with what is wholesome, then, venerable friends, this monk should feel embarrassed and ashamed, [thinking:] As for benefits, I am without them; as for virtuous qualities, I am without them; for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

Venerable friends, just as a newlywed wife feels embarrassed and ashamed when she sees her in-laws or her husband, know that this monk is like that; he should feel embarrassed and ashamed, [thinking:] As for benefits, I am without them; as for virtuous qualities, I am without them, for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

If, however, as a result of feeling embarrassed and ashamed, he [is then able to] dwell in equanimity that is in harmony with what is wholesome, [thinking]: "This is excellent and peaceful, namely, the casting aside of the process of existence, the abandoning of craving, dispassion, and complete cessation without remainder,

" then, venerable friends,

this monk is reckoned to have trained fully and abundantly. What, venerable friends, is the water element? Venerable friends, there are two kinds of water element: there is the internal water element and the external water element.

What, venerable friends, is the internal water element? Whatever internally, inside the body, is watery, moistening, and is internally clung 222

Division 3

to; that is to say, brain, brain stem, tears, sweat, snot, phlegm, pus, blood, fat, marrow, spittle, bile, urine, or whatever else exists internally, inside the body, that is watery, moistening, and is internally clung to— this, venerable friends, is called the internal water element. Venerable friends, as for the external water element — great though it is, pure though it is, beyond reproach though it is—[yet], venerable friends, at times there is a conflagration, and then the external water element disappears.

Venerable friends, this external water element—great though it is, pure though it is, beyond reproach though it is—is impermanent by nature, of a nature to be extinguished, of a nature to decay, changing by nature. How much more so this short-lived body that is clung to with craving!

[Yet] the unlearned, deluded worldling thinks: "This is me, " "this

is mine,

" "I belong to this.

" [On the other hand,] a learned noble disciple

does not think: "This is me,

" "this is mine,

" "I belong to this.

" How

could he have such a thought? If people curse him, beat him, and become angry with him, he thinks:

This pain that I am experiencing is born of causes and conditions; it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] painful. He contemplates this contact as impermanent; and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one-pointed, concentrated, and imperturbable. If, on a later occasion, other people come and address him with gentle phrases and soft words, he thinks: This pleasure that I am experiencing is born of causes and conditions, it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] pleasant. He contemplates this contact as impermanent, and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, onepointed, concentrated, and imperturbable. 465b

223

465c

If, on a later occasion, some people, young, middle-aged, or old, come and subject him to various objectionable acts—perhaps punching him, stoning him, or harming him with blade or cudgel—then he thinks: This body that I cling to is of a coarse material substance, derived from the four great elements, born of father and mother, maintained by food and drink, always requiring to be clothed, needing to sit or lie down, to be massaged and bathed, and to endure the worst. [This body is] subject to breaking up, extinction, and dissolution. It is because of this body that I am susceptible to being punched, stoned, and harmed with blade or cudgel.

[Thinking] thus, [the noble disciple] exerts himself energetically, without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, his mind becomes one-pointed and concentrated. He thinks:

I will not be neglectful. I will exert myself energetically, without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, my mind having become onepointed and concentrated. This body to which I cling, let it be punched, stoned, and harmed by blade or cudgel, yet I shall energetically train in the teaching of the World-honored One. Venerable friends, the World-honored One has given this teaching: Suppose that bandits have come and are cutting your body limb from limb with a sharp saw. If, while those bandits are cutting your body limb from limb with a sharp saw, you were to have some change in your mind-state, or even utter evil words, then you would be failing and regressing [in your practice]. You should think thus:

Division 3

For his sake I shall imbue my mind with loving-kindness and dwell [mentally] pervading one direction [with loving-kindness], likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, I shall dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Venerable friends, if that monk does not, through [recollecting] the Buddha, the Dharma, and the monastic community, dwell in equanimity that is in harmony with what is wholesome, then, venerable friends, this monk should feel embarrassed and ashamed, [thinking]: As for benefits, I am without them; as for virtuous qualities, I am without them; for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

Venerable friends, just as a newlywed wife feels embarrassed and ashamed when she sees her in-laws or her husband, know that this monk is like that; he should feel embarrassed and ashamed [thinking]: As for benefits, I am without them; as for virtuous qualities, I am without them, for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

If, however, as a result of feeling embarrassed and ashamed, he [is then able to] dwell in equanimity that is in harmony with what is wholesome, [thinking]: "This is excellent and peaceful, namely, the casting aside of all the process of existence, the abandoning of craving, dispassion, and complete cessation without remainder, " then, venerable

friends, this monk is reckoned to have trained fully and abundantly. What, venerable friends, is the fire element? Venerable friends, there are two kinds of fire element: there is the internal fire element and the external fire element.

225

466a

What, venerable friends, is the internal fire element? Whatever internally, inside the body, is fiery, warming, and is internally clung to; that is to say, that by which the body is kept warm, that by which one becomes feverish, that by which one becomes hot and sweaty, that which gives strength, that by which food and drink are digested, or whatever else exists internally, inside the body, that is fiery, warming, and is internally clung to—this, venerable friends, is called the internal fire element.

Venerable friends, as for the external fire element—great though it is, pure though it is, beyond reproach though it is—[yet], venerable friends, there is a time when the external fire element arises and, having arisen, burns villages, towns, mountain forests, and wilderness; and having burned these, it reaches a road or reaches water, and becomes extinguished for lack of fuel. [Yet,] venerable friends, after such conflagration, people seek to make fire, by means of drilling wood or bamboo, or by striking flint. Venerable friends, this external fire element—great though it is, pure though it is, beyond reproach though it is—is impermanent by nature, of a nature to be extinguished, of a nature to decay, changing by nature. How much more so this short-lived body that is clung to with craving!

[Yet] the unlearned, deluded worldling thinks: "This is me, " "this

is mine,

" "I belong to this.

" [On the other hand,] a learned noble disciple

does not think: "This is me,

" "this is mine,

" "I belong to this.

" How

could he have such a thought? If people curse him, beat him, and become angry with him, he thinks:

Division 3

He thinks:

I will exert myself energetically, without idleness, with upright body and right mindfulness, without forgetfulness and without delusion, my mind having become one-pointed and concentrated. This body to which I cling, let it be punched, stoned, and harmed by blade or cudgel, yet I shall energetically train in the teaching of the World-honored One.

Venerable friends, the World-honored One has given this teaching: Suppose that bandits have come and are cutting your body limb from limb with a sharp saw. If, while those bandits are cutting your body limb from limb with a sharp saw, you were to have some change in 227

466b

your mind-state, or even utter evil words, then you would be failing and regressing [in your practice].

You should think thus:

If a bandit comes and cuts my body limb from limb with a sharp saw, there will not, because of that, be any change in my mindstate, and I will not even utter evil words. I will arouse compassion toward the person who is cutting my body limb from limb. For his sake I shall imbue my mind with loving-kindness and dwell [mentally] pervading one direction [with loving-kindness], likewise the second, third, and fourth directions, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, I shall dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Venerable friends, if that monk does not, through [recollecting] the Buddha, the Dharma, and the monastic community, dwell in equanimity that is in harmony with what is wholesome, then, venerable friends, this monk should feel embarrassed and ashamed, [thinking]: As for benefits, I am without them; as for virtuous qualities, I am without them; for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

Venerable friends, just as a newlywed wife feels embarrassed and ashamed when she sees her in-laws or her husband, know that this monk is like that; he should feel embarrassed and ashamed [thinking]: As for benefits, I am without them; as for virtuous qualities, I am without them, for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

If, however, as a result of feeling embarrassed and ashamed, he [is then able to] dwell in equanimity that is in harmony with what is wholesome, 228

Division 3

[thinking]: "This is excellent and peaceful, namely, the casting aside of all the process of existence, the abandoning of craving, dispassion, and complete cessation without remainder,

" then, venerable friends,

this monk is reckoned to have trained fully and abundantly. What, venerable friends, is the air element? Venerable friends, there are two kinds of air element: there is the internal air element and the external air element.

What, venerable friends, is the internal air element? Whatever internally, inside the body, is airy, moving, and is internally clung to; that is to say, upward winds, downward winds, winds in the bowels, coursing winds, pulling and contracting winds, stabbing winds, pushing winds, circulating winds, winds in the limbs, out-breath, in-breath, or whatever else internally, inside the body, is airy, moving, and is internally clung to—this, venerable friends, is called the internal wind element. Venerable friends, as for the external wind element—great though it is, pure though it is, beyond reproach though it is—[yet], venerable friends, there are times when the external air element arises and, having arisen, knocks over houses, uproots trees, and causes landslides. When it encounters a mountain or the face of a cliff, it stops and becomes still. [Yet,] friends, when the external air element becomes still, people seek to make wind by using a fan, a palm frond, or a cloth. Venerable friends, this external air element—great though it is, pure though it is, beyond reproach though it is—is impermanent by nature, of a nature to be extinguished, of a nature to decay, changing by nature. How much more so this short-lived body that is clung to with craving!

[Yet] the unlearned, deluded worldling thinks: "This is me, " "this

is mine,

" "I belong to this.

" [On the other hand,] a learned noble disciple

does not think: "This is me,

" "this is mine,

" "I belong to this.

" How

could he have such a thought? If people curse him, beat him, and become angry with him, he thinks:

This pain that I am experiencing is born of causes and conditions; it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] painful. 229

466c

He contemplates this contact as impermanent; and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, one-pointed, concentrated, and imperturbable. If, on a later occasion, other people come and address him with gentle phrases and soft words, he thinks: This pleasure that I am experiencing is born of causes and conditions, it is not without causes and conditions. What are the conditions? It is dependent on contact [to be experienced as] pleasant. He contemplates this contact as impermanent, and he contemplates feeling, perception, formations, and consciousness as impermanent. Through [contemplation of] the elements, his mind remains still, onepointed, concentrated, and imperturbable. If, on a later occasion, some people, young, middle-aged, or old, come and subject him to various objectionable acts—perhaps punching him, stoning him, or harming him with blade or cudgel—then he thinks: This body that I cling to is of a coarse material substance, derived from the four great elements, born of father and mother, maintained by food and drink, always requiring to be clothed, needing to sit or lie down, to be massaged and bathed, and to endure the worst. [This body is] subject to breaking up, extinction, and dissolution. It is because of this body that I am susceptible to being punched, stoned, and harmed with blade or cudgel.

230

Division 3

You should think thus:

If a bandit comes and cuts my body limb from limb with a sharp saw, there will not, because of that, be any change in my mindstate, and I will not even utter evil words. I will arouse compassion toward the person who is cutting my body limb from limb. For his sake I shall imbue my mind with loving-kindness and dwell [mentally] pervading one direction [with loving-kindness], likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind imbued with loving-kindness, free from fetters or resentment, without ill will or quarrel, I shall dwell pervading the entire world [with a mind that is] boundless, exalted, immeasurable, and well cultivated.

Venerable friends, if that monk does not, through [recollecting] the Buddha, the Dharma, and the monastic community, dwell in equanimity that is in harmony with what is wholesome, then, venerable friends, this monk should feel embarrassed and ashamed, [thinking]: As for benefits, I am without them; as for virtuous qualities, I am without them; for I do not dwell in equanimity that is in harmony with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

Venerable friends, just as a newlywed wife feels embarrassed and ashamed when she sees her in-laws or her husband, know that this monk is like that; he should feel embarrassed and ashamed [thinking]: As for benefits, I am without them; as for virtuous qualities, I am without them, for I do not dwell in equanimity that is in harmony 231

467a

with what is wholesome through [recollecting] the Buddha, the Dharma, and the monastic community.

If, however, as a result of feeling embarrassed and ashamed, he [is then able to] dwell in equanimity that is in harmony with what is wholesome, [thinking]: "This is excellent and peaceful, namely, the casting aside of all the process of existence, the abandoning of craving, dispassion, and complete cessation without remainder, " then, venerable

friends, this monk is reckoned to have trained fully and abundantly. Venerable friends, just as when a space is enclosed by timber, clay, and reeds it comes to be termed a "house,

" so too, venerable friends,

it is with this body: know that when a space is enclosed by sinews, bones, skin, flesh, and blood it comes to be termed a "body. "

Venerable friends, if internally the eye sense base is not intact, [and if] external forms are not illuminated by light, so that no awareness occurs, then eye consciousness does not come to arise. Venerable friends, if [however,] internally the eye sense base is intact, [and if] external forms are illuminated by light so that awareness occurs, then eye consciousness comes to arise.

Venerable friends, the internal eye sense base and forms—[that is,] the external forms cognized by eye consciousness—belong to the material form aggregate. Any feeling [that thus] comes to be belongs to the feeling aggregate. Any perception [that thus] comes to be belongs to the perception aggregate. Any volitional formation [that thus] comes to be belongs to the volitional formations aggregate. Any consciousness [that thus] comes to be belongs to the consciousness aggregate. This is how one contemplates the conjunction of the aggregates. Venerable friends, the World-honored One has also given this teaching: "If one sees dependent origination, one sees the Dharma; if one sees the Dharma, one sees dependent origination. " Why?

232

Division 3

Venerable friends, if internally the ear. . . , the nose. . . , the tongue. . . , the body. . . , the mind sense base is not intact, [and if] external mind objects are not illuminated by light114so that no awareness occurs, then mind consciousness does not arise.

Venerable friends, if internally the mind sense base is intact, [and if] external mind objects are illuminated by light so that awareness occurs, then mind consciousness comes to arise.

Venerable friends, the internal mind sense base and mind objects— [that is,] the external mind objects cognized by mind consciousness— belong to the material form aggregate.

115Any feeling [that thus] comes

to be belongs to the feeling aggregate. Any perception [that thus] comes to be belongs to the perception aggregate. Any volitional formation [that thus] comes to be belongs to the volitional formations aggregate. Any consciousness [that thus] comes to be belongs to the consciousness aggregate. This is how one contemplates the conjunction of the aggregates. Venerable friends, the World-honored One has also given this teaching: "If one sees dependent origination, one sees the Dharma; if one sees the Dharma, one sees dependent origination. " Why?

Venerable friends, the World-honored One teaches that the five aggregates affected by clinging—the material form aggregate affected by clinging, the feeling [aggregate affected by clinging], the perception [aggregate affected by clinging], the formations aggregate [affected by clinging], and the consciousness aggregate affected by clinging— arise from causes and conditions. [One who contemplates this] becomes disenchanted with past, future, and present [manifestations of the] five aggregates affected by clinging. Being disenchanted, he becomes dispassionate. Through dispassion he becomes liberated. Being liberated, he knows he is liberated, he knows as it really is: "Birth is ended, the holy life has been established, what was to be done has been done. There will not be another existence.

Venerable friends, such a monk is reckoned to have trained fully and abundantly.

This is what the venerable Sāriputta said. Having heard the venerable Sāriputta's words, the monks were delighted and remembered them well. 233

467b

31. The Discourse on Discerning

the Noble Truths116

Thus have I heard: At one time the Buddha was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

At that time, the World-honored One addressed the monks: This is the proper mode of teaching the Dharma, namely: to fully encompass the four noble truths, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [understanding] of them. Tathāgatas in the past, without attachment and fully awakened, employed this proper mode of teaching the Dharma, namely: to fully encompass the four noble truths, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [understanding] of them. Tathāgatas in the future, without attachments and fully awakened, will employ this proper mode of teaching the Dharma, namely: to fully encompass the four noble truths, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [understanding] of them. I, too, the Tathāgata of the present, without attachment and fully awakened, employ this proper mode of teaching the Dharma, namely: to fully encompass the four noble truths, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [understanding] of them.

The monk Sāriputta is endowed with bright wisdom, quick wisdom, lively wisdom, keen wisdom, extensive wisdom, profound wisdom, wisdom that brings release, penetrative wisdom, eloquent wisdom. The monk Sāriputta has achieved genuine wisdom. Why [do I say this]? Because after I teach the four noble truths in brief, the monk Sāriputta is then able to explain them to others in detail, to fully encompass them, to fully examine them, analyze them, reveal, exhibit, describe, and announce them, and to advance [understanding] of them. And when the monk Sāriputta teaches and explains in detail the four noble truths, analyzing them, revealing, exhibiting, describing, 234

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).