T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. I

Sutra 9. Numerically Assembled Doctrines

The Canonical Book of the Buddha's Lengthy Discourses, Volume I You should never say that the Buddha has taken these good and genuine members away from you. You should not think so. You should carry out your practice diligently among those who carry out good practice and who are genuine. I have exhorted you on the nature of ascetic practice that is good and genuine so as to terminate wrong practices and promote good ones.

At that time, the five hundred disciples of the brāhmaṇalistened eagerly and attentively to what the Buddha was teaching. The Evil One Pāpīyān thought to himself,

"These five hundred disciples of the brāhmaṇaare now eagerly and attentively listening to the Buddha's teaching. I should go and disrupt their minds.

" Thereupon, the Evil One disrupted the minds of those in the assembly.

At that moment, the Buddha said to Sandhāna:

While the brāhmaṇa

'

s five hundred disciples were eagerly and attentively listening to my teaching, the Evil One Pāpīyān has now disrupted their minds. Now I wish to return. You should leave here with me. Then the World-honored One touched the householder Sandhāna with his right hand, held him within his palm, and flew through space. The householder Sandhāna, the brāhmaṇaNyagrodha, as well as the five hundred brāhmaṇa disciples who had heard the Buddha's exhortation, rejoiced, respectfully received the teaching, and carried out what was taught by the Buddha. [End of Sutra 8: Sandhāna]

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Sutra 9

Numerically Assembled

Doctrines

(Dīgha Nikāya 33: Saṅgīti Suttanta)

Thus have I heard. At one time the Buddha sojourned in the Mallan country accompanied by one thousand two hundred and fifty bhikṣus. He arrived at the mango grove that belonged to Cunda in the city of Pāvā. On the fifteenth day of the month, the full moon night, the World-honored One sat in the open ground, surrounded by the assembly of bhikṣus on all sides. The World-honored One spent hours of the night teaching the Dharma, and he then said to Śāriputra:

Now many disciples have assembled from all quarters and, being diligent, they are disregarding the hours of sleep. Since I have pain in my back and should rest for a while, please conduct the teaching session for the sake of these bhikṣus.

Śāriputra replied,

"Yes, sir. I shall do as instructed.

" Then the World-honored

One folded his outer robe into four layers, spread it on the ground, and lay down on his right side, with one foot placed upon the other, like a lion. Śāriputra said to the bhikṣus:

The head of the Nirgrantha (Jain) school resided in this city of Pāvā, and not long ago he passed away. After that, his disciples divided into two groups, each of which looked for its own advantage and found fault with the other, mutually disdaining and accusing each other as to what is right or wrong, arguing,

"We know the right thing, whereas

you do not. You hold a wrong view, whereas we hold the right one. "

Their words and language are all confused without logical sequence. Each party claims that their own statements are regarded as true and right, saying,

"What we say is superior, while what you said is inferior. "

Now, I am going to conduct this session of doctrinal discussion. Whoever has questions, please come up and question me. 283

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I O bhikṣus, the countrymen who have been supporting the Nirgrantha religion are weary of the mutually contesting voices of the [two schools]. This inner conflict seem to show that the religion they proclaim is not really true and right. Unless a religion is true and genuine, it cannot be an essential path of deliverance, just as a dilapidated tower with a crumbling inner structure cannot be repaired only by means of external reinforcement. Their religion is quite different from the religion taught to us by the Perfectly Enlightened One. O bhikṣus, the religious path that our foremost Venerable Śākyamuni has taught to us is the most true and genuine, because through practicing it we are able to realize religious salvation. It is like a new tower that can be easily embellished with external ornaments. This has been taught by the Perfectly Enlightened One. All of the bhikṣus should collect the doctrines and disciplines so as to prevent future disputes and controversies, to consolidate the practice of austerity for a long time to come, and so that various benefits derived thereby will increase the well-being of gods and humans. O bhikṣus, the Tathāgata taught the singular doctrines of his right Dharma: (1) All sentient beings subsist on food for maintaining life. (2) There is another single doctrine that asserts that all sentient beings exist due to their dispositional forces. The foregoing are the right doctrines taught by the Tathāgata. We should collect these doctrines in memory to prevent dispute or controversy, to consolidate the practice of austerity for a long time to come, and so that the various benefits will thereby increase the well-being of gods and humans. O bhikṣus, the Tathāgata taught the double doctrines of his right Dharma: (1) There is a doctrine that explains first, the category of names; second, the category of forms.

(2) Again there is another double doctrine that explains first, ignorance; second, craving for existence. (3) Again there is another double doctrine that explains first, the view of existence as eternalism; second, the view of nonexistence as view of nihilism.

(4) Again there is another double doctrine that explains first, shamelessness as to self-reflection; second, shamelessness before others. 284

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(5) Again there is another double doctrine that explains first, shamefulness as to self-reflection; second, shamefulness before others. (6) Again there is another double doctrine that explains first, knowledge of the total eradication of defilement; second, knowledge of the nonorigination of the states of existence.

(7) Again there is another double doctrine that asserts that two causes and two conditions give rise to desire and craving: first, pure, subtle form, and second, indifference.

(8) Again there is another double doctrine that asserts that two causes and two conditions give rise to hate: first, enmity; second, indifference. (9) Again there is another double doctrine that asserts that two causes and two conditions give rise to wrong views: first, informed by others; second, wrong thought.

(10) Again there is another double doctrine that asserts that two causes and two conditions give rise to right views: first, informed by others; second, right thought.

(12) Again there is another double doctrine that asserts that two causes and two conditions give rise first to the realization of deliverance with further training, and second to the ultimate realization of deliverance without further training. (13) Again there is another double doctrine that asserts that two causes and two conditions give rise first, to the sphere of conditioned phenomena; second, to the sphere of the unconditioned. O bhikṣus, these are the right doctrines taught by the Tathāgata. We should collect these doctrines [in memory] to prevent disputes and controversy, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby increase the well-being of gods and humans.

O bhikṣus, the Tathāgata has taught the [following] triple doctrines of his right Dharma:

(1) A triple doctrine explains three kinds of unfavorable roots: greed, hatred, and delusion.

(2) Again there is another triple doctrine that explains three good roots: absence of greed, absence of hatred, and absence of delusion. 285

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I (3) Again there is another triple doctrine that explains three kinds of wrong actions: wrong physical action, wrong verbal action, and wrong mental action.

(4) Again there is another triple doctrine that explains three kinds of wrong actions: physically wrong physical action, wrong verbal action, and wrong mental action.

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(5) Again there is another triple doctrine that explains three kinds of evil actions: evil physical action, evil verbal action, and evil mental action. (6) Again there is another triple doctrine that explains three kinds of good actions: good physical action, good verbal action, and good mental action.

(7) Again there is another triple doctrine that explains three kinds of unfavorable awareness: awareness of sexual desire, awareness of malice, and awareness of an intent to harm.

(8) Again there is another triple doctrine that explains three kinds of favorable awareness: first, indifference to worldly desire, second, absence of malice, and third, absence of an intent to injure. (9) Again there is another triple doctrine that explains three kinds of unfavorable thoughts: the thought of desire, the thought of malice, and the thought of intent to harm.

(10) Again there is another triple doctrine that explains three kinds of good thoughts: the thought of indifference to worldly desire, absence of malice in thought, and absence of an intent to harm in thought. (11) Again there is another triple doctrine that explains three kinds of meritorious action: charity, moral precepts, and repeated practice. 23

(12) Again there is another triple doctrine that explains three kinds of sensation or sense perception: pleasure, pain, and neither pleasure nor pain.

(13) Again there is another triple doctrine that explains three kinds of craving: craving for desire, craving for existence, and craving for nonexistence.

(14) Again there is another triple doctrine that explains three kinds of worldly defilement: defilement derived from desire, defilement derived from attachment to existence, and defilement derived from ignorance of the Four Noble Truths.

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(15) Again there is another triple doctrine that explains three kinds of passion: passion derived from love, passion derived from hatred, and passion derived from delusion.

(16) Again there is another triple doctrine that explains three kinds of pursuit for fulfillment: pursuit for fulfillment of desire, pursuit for fulfillment of existence, and pursuit for fulfillment of the practice of austerity.

(17) Again there is another triple doctrine that explains three kinds of dominant influence: the dominant influence of the self, the dominant influence of society, and the dominant influence of religious truth. (18) Again there is another triple doctrine that explains three immoral spheres of existence: the sphere of desire, the sphere of hatred, and the sphere of the intent to harm.

(19) Again there is another triple doctrine that explains three spheres of existence: the sphere of indifference to desire, the sphere of no hatred, and the sphere of no intent to harm.

(20) Again there is another triple doctrine that explains three spheres of existence: the sphere of form, the sphere of formlessness, and the sphere of cessation.

(21) Again there is another triple doctrine that explains three kinds of religious training: training in precepts, training in states of concentration, and training in analytical insight. (22) Again there is another triple doctrine that explains three kinds of practice through cultivation: the practice of precepts through cultivation, the practice of concentration through cultivation, and the practice of analytical insight through cultivation.

(23) Again there is another triple doctrine that explains three kinds of concentration: the concentration on the emptiness of the self and things attributed to it, the concentration on the objectless or goal-free state of existence, and the concentration on signlessness or the nondifferentiation of things. (24) Again there is another triple doctrine that explains three characteristics: quiescence, exertion, and equanimity. (25) Again there is another triple doctrine that explains three kinds of knowledge: knowledge in recollection of past lives, knowledge 287

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I derived from the supernormal power of vision, and knowledge of total annihilation of the influence of defilements.

(26) Again there is another triple doctrine that explains three kinds of extraordinary occurrence: magical performance through supernormal powers, reading the minds of others in preaching, and the miracle of admonition that destroys someone's vice.

(27) Again there is another triple doctrine that explains three kinds of fulfillment in the sphere of desires: fulfillment due to one's present desire to be born in the human world as well as in the four lower deva worlds, fulfillment due to one's desire to be born in the heavenly world where one enjoys his own magical creations, and fulfillment due to one's desire to be born in the heavenly world where one enjoys the magical creations created by others.

(28) Again there is another triple doctrine that explains three kinds of happiness: the happiness that sentient beings spontaneously experience due to fulfillment of all things, just as was experienced by the attendants of the god Brahmā at the time of the lord's initial appearance in Ābhāsvara Heaven; the happiness enjoyed by sentient beings with the spontaneous utterance of "Good,

" just as is uttered by the gods of

Ābhāsvara Heaven; and the happiness experienced by sentient beings in the third meditative absorption in the heaven of total purity. (29) Again there is another triple doctrine that explains three kinds of suffering: suffering due to predisposition, suffering due to existing suffering, and suffering due to incessant change.

(30) Again there is another triple doctrine that explains three kinds of faculty: the faculty to know what is not yet known, the faculty of perfect knowledge, and the faculty of possession of perfect knowledge. (31) Again there is another triple doctrine that explains three kinds of abodes: the abode of the wise and holy, the abode of the gods, and the abode of the god Brahmā.

(32) Again there is another triple doctrine that explains three kinds of accusation: an accusation based on witness, an accusation based on information, and an accusation based on doubt due to likelihood. (33) Again there is another triple doctrine that explains three kinds of doctrinal debate: the doctrinal debate on subject matter and 288

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controversy in the past, the doctrinal debate on subject matter and controversy in the future, and the doctrinal debate on subject matter and controversy in the present.

(34) Again there is another triple doctrine that explains three kinds of sentient beings: those who are predicted to attain nirvana, those who are not so predicted, and those whose destiny is uncertain. (35) Again there is another triple doctrine that explains three kinds of sorrow and lamentation: physical, verbal, and mental. (36) Again there is another triple doctrine that explains three kinds of elders: elders by way of seniority, elders by way of religion, and elders by way of consent or choice.

(37) Again there is another triple doctrine that explains three kinds of visual faculty: the physical faculty of sight, the supernormal faculty of sight, and the faculty of transcendental insight. O bhikṣus, these are the right doctrines taught by the Tathāgata. We should collect these doctrines [in memory] so as to prevent disputes and controversies, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby will increase the well-being of gods and humans.

O bhikṣus, the Tathāgata taught the fourfold doctrines of his right Dharma:

(1) There is a fourfold doctrine that explains four kinds of ignoble verbal actions: speaking falsehoods and engaging in double talk, abusive speech, and flattery.

(2) Again there is another fourfold doctrine that explains four kinds of noble actions: abstinence from speaking falsehoods, from double talk, from harsh speech, and from flattery.

(3) Again there is another fourfold doctrine that explains four kinds of ignoble speech: the false assertion that one has seen something that one has not actually seen, that one has heard something that one has not actually heard, that one has been aware though actually one has not been aware, and that one has known something though actually one has not known.

(4) Again there is another fourfold doctrine that explains four kinds of noble speech: the true assertion that one has seen when one has actually 289

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seen, the true assertion that one has heard something that one has actually heard, the true assertion that one has been aware when one has actually been aware, and the true assertion that one has known when one has actually known. (5) Again there is another fourfold doctrine that explains four kinds of food: edible, material food that is either nutritious [and gives strength] or is exquisite; nutriment that is ingested by tactile contact; nutriment derived from volition and thought; and nutriment derived from consciousness. (6) Again there is another fourfold doctrine that explains four kinds of causal relationships between suffering and happiness: [the causal relationship between] hard exertion now and an unhappy effect later; [the causal relationship between] hard exertion now and a happy effect later; [the causal relationship between] easy exertion now and an unhappy effect later; and [the causal relationship between] easy exertion now and a happy effect later.

(7) Again there is another fourfold doctrine that explains four kinds of grasping or attachment: attachment to desires, attachment to the self, attachment to the vow of precepts, and attachment to views. (8) Again there is another fourfold doctrine that explains four kinds of fetters: the fetter of covetousness, the fetter of malice, the fetter of the practice and observance of wrong precepts from other schools, and the fetter of the inclination to assert "Only this is the truth" (i.e., strong attachment to a particular dogmatic view).

(9) Again there is another fourfold doctrine that explains four kinds of obstacles:24 the obstacle of desire, the obstacle of malice, the obstacle of wrong view, and the obstacle of self-conceit.

(10) Again there is another fourfold doctrine that explains four kinds of living creatures: creatures born oviparously, creatures born from a womb, creatures born of moisture, and creatures born through incarnation (e.g., gods, ghosts, etc.). (11) Again there is another fourfold doctrine that explains four kinds of application of mental awareness. First, when a bhikṣuobserves his inner body (sense faculties) in concentration he should exert himself with no slackening, being mindful of his observations to keep them in 290

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memory, and thereby remove worldly desires and worries. Second, observing his outer body (outer sense stimuli) he should exert himself with no slackening, being mindful of his observations to keep them in memory, and thereby remove worldly desires and worries. Third, while observing both the inner and outer body he should exert himself with no slackening, being mindful of his observations to keep them in memory, and thereby remove worldly desires and worries. It is the same with the second application, observing one's sense perceptions; with the third application, observing one's mind (intellect); and with the fourth application, observing one's psychophysical elements. (12) Again there is another fourfold doctrine that explains four kinds of vigorous effort: a bhikṣuapplies vigorous effort to prevent unfavorable mental elements from arising, vigorous effort to terminate unfavorable mental elements that already have arisen, vigorous effort to help favorable mental elements to arise, and vigorous effort to contemplate favorable mental elements that have arisen so as to help sustain and increase them.

(13) Again there is another fourfold doctrine that explains four kinds of supernormal powers: first, a bhikṣurealizes supernormal power derived from dispositional forces bearing the effort of concentration motivated by desire. It is the same with the other three cases: through concentration motivated by mind, motivated by endeavor, and motivated by investigation.

(14) Again there is another fourfold doctrine that explains four kinds of meditative absorption (dhyāna-samādhi): first, a bhikṣucontemplates the eradication of defilements, such as desire, evil, and unfavorable things, and realizes the first meditative state of absorption, in which there is awareness of objects and the act of examining while the sense of joy and bliss increases. Second, he eliminates awareness of objects and the subjective act of examination, with increasing tranquility or self-confidence, continually applying concentration of the mind, and proceeds to the second meditative state of absorption in which there is neither the awareness of an object nor subjective acts but a sense of joy and bliss predominate in the arising state of concentration. Third, he distances himself from a sense of joy but dwells 291

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in a sense of equanimity, fully aware of subtler bliss, reaching the third meditative state of absorption in which one experiences the mindfulness, equanimity, and bliss sought by a wise and holy practitioner. Fourth, he transcends both pain and pleasure and removes sorrow and joy, thus realizing the fourth meditative state of absorption in which there is neither pain nor pleasure but an increase in the state of equanimity that consolidates pure and genuine mindfulness.

(15) Again there is another fourfold doctrine that explains four kinds of immeasurable mind: the immeasurable mind of friendly love and benevolence (maitrī), the immeasurable mind of compassion (karuṇā), the immeasurable mind of sympathetic joy (muditā), and the immeasurable mind of equanimity (upekṣā). (16) Again there is another fourfold doctrine that explains four kinds of formless concentration. First, a bhikṣutranscends all thoughts of forms [in the objective sphere], totally exhausts all malicious thoughts [in the subjective sphere], and thus is freed from any other thought in the sphere of infinite space. Second, coming out of [this concentration] he then enters the sphere of infinite consciousness. Third, coming out of [this concentration] he then enters the sphere of nothingness or nonutility. Fourth, coming out of [this concentration] he then enters the sphere of neither ideation nor nonideation.

(17) Again there is another fourfold doctrine that explains four kinds of foundations of religious consciousness: the absence of covetousness and malice and the presence of right mindfulness and right concentration.

(18) Again there is another fourfold doctrine that explains four kinds of noble genealogy. First, a bhikṣuknows how to be content with [simple] robes or garments; he is neither delighted by obtaining good material nor dspleased by obtaining poor material, neither affected by nor attached to the kind of cloth [for a robe] he obtains, knowing the regulation about the prohibition and restriction [of cloth for robes]. He knows the essential path of deliverance and exerts himself in the practice of the path without slackening, and he is able to equip himself with the robe as required, neither slackening nor falling short of the regulation, 292

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as well as helping others to be outfitted with the requisite robe. This is the first kind of self-contentment with the robe requisite, qualifying a bhikṣuto be a member of the noble genealogy. He is neither disturbed in his mind from the beginning until the present, nor can any fault be found in him by gods, evil ones, Brahmā, śramaṇas, brāhmaṇas, [those of] the heavenly as well human worlds. H also knows how to be content with the remaining three requisites of food, lodging, and medicine for use in illness.

(19) Again there is another fourfold doctrine that explains four kinds of characteristics of sympathy: liberality, kind speech, skill in helping others, and the sagacious conduct of equality.

(20) Again there is another fourfold doctrine that explains four kinds of the saintly state of stream-enterer: serenity based on trust and faith in the Buddha, serenity based on trust and faith in the Dharma, serenity based on trust and faith in the Sangha, and serenity based on trust and faith in the precepts.

(21) Again there is another fourfold doctrine that explains four kinds of direct experience for oneself: the sense perception of forms experienced directly by one's own eyes, the cessation of bodily sense perception experienced directly in one's own body, the [recollection of one's] previous lives experienced directly in one's own memory, and the exhaustion of influences caused by defilement experienced directly through one's own insight.

(22) Again there is another fourfold doctrine that explains four kinds of the mode of progress: painful practice resulting in knowledge slowly acquired, painful practice resulting in knowledge quickly acquired, pleasant practice resulting in knowledge slowly acquired, and pleasant practice resulting in knowledge quickly acquired.

(23) Again there is another fourfold doctrine that explains the Four Noble Truths: the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path of cessation of suffering. (24) Again there is another fourfold doctrine that explains four results of the mendicant life: the result of the saintly state of stream-enterer 293

The Canonical Book of the Buddha's Lengthy Discourses, Volume I (srotaāpanna), the result of the saintly state of once-returner (sakṛ dā gāmin), the result of the saintly state of nonreturner (anāgāmin) and the result of the saintly state of arhatship.

(25) Again there is another fourfold doctrine that explains the four firm bases [of religious life]: upholding the truth as one's firm basis, upholding the norm of renunciation as one's firm basis, upholding analytical insight as one's firm basis, and upholding the state of quiescence as one's firm basis;

(26) Again there is another fourfold doctrine of the four kinds of knowledge: knowledge of the Dharma, knowledge of what follows, knowledge of the general agreement or tradition, and knowledge of the minds of others.

(27) Again there is another fourfold doctrine that explains four kinds of rhetorical skill and knowledge: rhetorical skill in religious teaching, rhetorical skill in the meaning [of the teaching], skill and knowledge of different regional dialects, and skill and knowledge of using the foregoing three types [of rhetorical skill].

(28) Again there is another fourfold doctrine that explains four kinds of regions where cognition abides: the cognitive faculty that relies on an external form as its indirect cause and grows stronger together with the form and the subjective mental force of craving attachment as its direct cause; it is the same with the remaining three: immediate sensation or impression, symbolic signs or ideations, and dispositional forces of configuration.

(29) Again there is another fourfold doctrine that explains four kinds of fetters: desire as a fetter, volitional acts of existence as a fetter, wrong view as a fetter, and ignorance as a fetter.

(30) Again there is another fourfold doctrine that explains four kinds of severance from fetters: severance from desire, from volition toward existence, from wrong views, and from ignorance.

(31) Again there is another fourfold doctrine that explains four kinds of purity: upholding one's purity with the precepts, upholding one's purity with the mind, upholding one's purity with right views, and upholding one's purity through transcending doubt.

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(32) Again there is another fourfold doctrine that explains four kinds of discernment: one discerns what he can or should accept, how he can or should act, what he can or should enjoy, and what he can or should forsake.

(33) Again there is another fourfold doctrine that explains four kinds of discerning propriety or deportment: a bhikṣudiscerns what deportment or mode of walking, standing, sitting, or lying down he should adopt. 26

(34) Again there is another fourfold doctrine that explains four kinds of thought: thought with a focus on a limited scope, thought with a range expanded over a wider scope, thought with an infinitely wide and expansive range, and thought without a specific focus or object. 27

(35) Again there is another fourfold doctrine that explains four dialectical disciplines in questions and answers: a type of dialectical discipline to answer categorically, a type of dialectical discipline to explain analytically, a type of dialectical discipline to respond with a counter-question, and a type of dialectical discipline to set aside a question. (36) Again there is another fourfold doctrine that explains the four points of the Tathāgata that do not need to be guarded for purity and genuineness: his physical conduct is completely and automatically pure so that he does not need to be on guard with it, and it is the same with his verbal and mental conduct and his livelihood. O bhikṣus, these are the right doctrines taught by the Tathāgata. We should collect these doctrines in memory to prevent dispute and controversy, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby will help increase the well-being of gods and humans.

Also again, all of the bhikṣus, the Tathāgata has taught the fivefold doctrines of his right Dharma:

(1) A fivefold doctrine explains five bases of cognition: form as the objective basis of the eyes, sound as the objective basis of the ears, smell as the objective basis of the nose, taste as the objective basis of the tongue, and tactile contact as the objective basis of the body. (2) Again there is another fivefold doctrine that explains the five aggregates that are the basis of clinging to existence: the aggregate of 295

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I material elements, the aggregate of sensation, the aggregate of ideation, the aggregate of dispositional forces, and the aggregate of consciousness. (3) Again there is another fivefold doctrine that explains five kinds of moral and spiritual hindrances: sexual desire, malice, sloth and torpor, agitation and anxiety,

28 and doubt.

(4) Again there is another fivefold doctrine that explains five kinds of defilement that bind sentient beings to the lower sphere of desire: the heretical belief in a real personality, attachment to practices and observances other than those approved by Buddha, doubt, sexual desire, and malice.

(5) Again there is another fivefold doctrine that explains five kinds of defilement that bind sentient beings to the upper spheres, the realms of form (rūpadhātu) and formlessness (ārūpyadhātu): attachment to form, attachment to the formless, and attachment to ignorance, selfconceit, and agitation. (6) Again there is another fivefold doctrine of the five kinds of spiritual faculties: the faculties of faith, effort, mindfulness, concentration, and insight.

(7) Again there is another fivefold doctrine that explains five kinds of spiritual power: the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of insight. (8) Again there is another fivefold doctrine that explains five kinds of vigorous effort toward ultimate cessation. First, a bhikṣushould believe that the Buddha Tathāgata is perfectly endowed with the ten supreme titles, such as "One Liberated from Attachment" and "Fully Enlightened One.

" Second, he should be free from illness and always maintain his physical safety and well-being. Third, he should be honest and direct, without flattery toward those whom the Tathāgata has taught the path to nirvana. Fourth, he should control his mind, upholding it firmly and not allowing it to become disrupted, and keep in memory whatever scripture has been recited, even long ago. Fifth, he should be capable of skillfully investigating the rising and falling of the psycho physical elements and thus terminate the root of suffering through the same practices as those accomplished by wise and saintly disciples. 296

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(9) Again there is another fivefold doctrine of five kinds of accusations: untimely accusation, baseless accuasation, meaningless accusation, accusation through harsh words, and accusation derived from enmity with no compassion.

(10) Again there is another fivefold doctrine that explains five kinds of good imputations: those that are timely, based in fact, meaningful, made with kind, helpful words, and derived from compassion. (11) Again there is another fivefold doctrine that explains five kinds of envious resentment: envy toward another bhikṣu's residence, toward lay patrons, toward material goods, toward pleasing appearance, and toward access to instruction.

(12) Again there is another fivefold doctrine that explains five kinds of liberation according to five thoughts: contemplation on the impurity of the body, contemplation on the impurity of food, contemplation on the impermanence of all things, contemplation on the human world as not enjoyable, and contemplation on the necessary end of death. 29

(13) Again there is another fivefold doctrine that explains five essential elements for liberation: a bhikṣushould be neither pleased nor disturbed by desire nor intimated by it but, mindful of the essential elements of salvation, he should instead be content in distancing himself from it. Even when he happens to be close to desire, he should exert himself in controlling his mind without slackening and dissociate himself from it by distancing from it. When he has completely discarded and terminated the defilements that were under evil influences caused by desire, he will be able to realize deliverance. This is the first element of liberation from desire. It is the same with the remaining four: liberation from malice, from jealous vexation, from external forms, and from the heretical belief in a real personality.

(14) Again there is another fivefold doctrine that explains five bases of liberation. First, if a bhikṣudoes not slacken exertion, is content to stay in a secluded place, and concentrates his mind, he will be able to understand what has not yet been understood, complete what has not yet been completed, and settle in himself what has not yet been settled. What are these five bases? When a bhikṣulistens to the teaching of the 297

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I Tathāgata, that of a practitioner of austerity, or that of an elder bhikṣu, contemplates and examines it, and analyzes its meaning, then he becomes aware of inner joy. Having experienced such inner joy he acquires predilection toward the Dharma, and with this predilection he realizes physical and mental peace and comfort. Once he realizes physical and mental peace and comfort he is ready to accomplish the state of absorption and concentration in the practice of meditation, through which he acquires insight into the nature of things as they really are. This acquisition is the first basis of deliverance. At this point, having listened to the teaching and experienced inner joy, the bhikṣuretains the teaching in memory and by reciting it by heart, thus also enhancing his inner joy. When he teaches what he has learned to other bhikṣus or other people he is bound to experience a further increase of inner joy. When he contemplates and analyzes the teaching he again experiences the reinforcement of inner joy. It is the same [progression] as when he realizes the state of concentration.

(15) Again there is another fivefold doctrine that explains five kinds of saints who enter final nirvana without remainder: an anāgāmin(nonreturner) who passes away in the middle of his lifetime in a particular heaven; an anāgāminwho passes away in the realm of desire (kāma dhatu), is reborn in the realm of form (rūpadhatu), and enters nirvana from there; an anāgāminwho enters nirvana after proper mental preparation; an anāgāminwho enters nirvana without any mental preparation; and an anāgāminwho is born in the highest Akaniṣṭha Heaven and enters nirvana from there.

O bhikṣus, these are the right doctrines taught by the Tathāgata. We should collect these doctrines in memory to prevent disputes and controversies, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby will increase the well-being of gods and humans.

Also again, O bhikṣus, the Tathāgata has taught the sixfold doctrines of his right Dharma:

(1) There is a sixfold doctrine that explains the six internal bases of cognition: the sense faculty of sight, the sense faculty of hearing, 298

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the sense faculty of smell, the sense faculty of taste, the sense faculty of touch, and the mental sense faculty of consciousness. (2) Again there is another sixfold doctrine that explains the six external bases of cognition: material form, sounds, smells, tastes, tactile sensations, and mental objects.

(3) Again there is another sixfold doctrine that explains the six kinds of consciousness: visual consciousness derived from the sense faculty of seeing, auditory consciousness derived from the sense faculty of hearing, olfactory consciousness derived from the sense faculty of smell, gustatory consciousness derived from the sense faculty of taste, tactile consciousness derived from the sense faculty of touch, and mental consciousness derived from the mental faculty of thought. (4) Again there is another sixfold doctrine that explains the six kinds of contact between sense faculties and their objects: contact of the visual faculty with its object (form), contact of the auditory faculty with its object (sound), contact of the olfactory faculty with its object (odor), contact of the gustatory faculty with its object (taste), contact of tactile faculty with its tangible object, and contact of the mental faculty with its mental object (thought). (5) Again there is another sixfold doctrine that explains the six kinds of sense perception (or sensation): the visual sense perception arising from contact [with the object]; likewise, auditory sense perception, olfactory sense perception, gustatory sense perception, tactile sense perception, and mental sense perception.

(6) Again there is another sixfold doctrine that comprises six kinds of ideation: ideation of the object of seeing, ideation of the object of hearing, ideation of the object of smelling, ideation of the object of taste, ideation of the object of touch, and ideation of the mental object. (7) Again there is another sixfold doctrine that explains the six kinds of thought: thought of the object of seeing, thought of the object of hearing, thought of the object of smelling, thought of the object of taste, thought of the object of touch, and thought of the mental object. (8) Again there is another sixfold doctrine that explains the six kinds of craving for the objects of faculties: craving for the object of seeing, 299

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craving for the object of hearing, craving for the object of smelling, craving for the object of taste, craving for the object of touch, and sixth, craving for the mental object.

(9) Again there is another sixfold doctrine that explains the six roots of disputes or controversies. First, suppose that a bhikṣutends to hold animosity [against others] and reveres neither the Tathāgata (the Buddha), nor the Dharma, nor the Sangha. He is careless and negligent in his practice of the precepts, resulting in gaps and weaknesses [in his practice]. Morally corrupted and impure, he frequently causes disputes or controversies within the sangha. Disliked by everyone, he disturbs other sangha members who are genuinely motivated, and he is unable to contribute to the well-being of gods and humans. O bhikṣus, you should examine your inner selves. If there is anyone like the bhikṣuin this example, someone who is vindictive and disruptive, you should call for an assembly of the sangha with harmonious unity and establish various measures (expedients) to eradicate the root cause of the dispute or controversy. You also should apply introspection to yourselves. When the cause of enmity has been eradicated, you should set forth some expedient means to prevent the reoccurrence of similar mental agitation or discontent. Do not let a similar dispute or controversy recur.

O bhikṣus, the remaining five cases should be treated in a similar manner: when a bhikṣuis hypocritical and merciless, when he is spiteful and jealous, when he is deceptive and untruthful, when he is arrogant and will not forsake his wrong view despite the fact that it has been disproved, and when he is deluded by a heretical view and upholds that view along with other one-sided views.

(10) Again there is another sixfold doctrine that explains the six elements of external reality: earth, fire, water, wind, space, and consciousness. (11) Again there is another sixfold doctrine that explains the six kinds of correlation sought by the six internal faculties respectively for the six external objects: the visual faculty examines and finds form as its proper object. In like manner, the auditory faculty does the same with its proper object, sound; the olfactory faculty with its object, odor; 300

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the gustatory faculty with its object, taste; the tactile faculty with its object, touch; and the mental faculty with its mental object. 30

(12) Again there is another sixfold doctrine that explains the six essential elements of liberation. Suppose a bhikṣusays, "I have practiced

the immeasurable mind of friendly love (maitrī) for the sake of liberation yet I still experience malice.

" Other bhikṣus warn him,

"You should not

say this. Your statement slanders the Tathāgata, because the Tathāgata has not taught us the way you have experienced. It is utterly impossible that if he wishes us to learn the practice of the mind of friendly love as an essential element for liberation, we would still experience a thought of malice. According to the Buddha, when one eradicates the mind of malice, only then he is ready to acquire the mind of benevolence. "

The remaining five essential elements of liberation should be shown by similar responses if a bhikṣusays "I have practiced the immeasurable mind of compassion (karuṇā) for the sake of liberation yet I still experience a mind of jealousy, " "I have practiced the immeasurable mind

of sympathetic joy (muditā) for the sake of liberation yet I still experience anxiety, " "I have practiced the immeasurable mind of equanimity (upekṣā) for the sake of liberation yet I still experience mental states of attachment and aversion,

" "I have practiced the mind of nonself,

yet I still experience doubt,

" and "I have practiced the concentration

of signlessness for the sake of liberation (i.e., nonapplication of symbols) yet I still experience multiple thoughts due to the use of symbols. "

(13) Again there is a sixfold doctrine that explains the six kinds of highest excellence: highest philosophical thought, highest listening to teachings, highest material attainment, highest discipline, highest service, and highest mindfulness and recollection. (14) Again there is a sixfold doctrine that explains the six objects of mindfulness or recollection: being mindful of the Buddha, Dharma, and Sangha and being mindful of the precepts, charity, and divinity. O bhikṣus, these are the right doctrines taught by the Tathāgata. We should collect these doctrines in memory to prevent disputes and controversy, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby increase the well-being of gods and humans.

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Also again, O bhikṣus, the Tathāgata has taught the sevenfold doctrines of his right Dharma: (1) There is a sevenfold doctrine that explains the seven kinds of detrimental conditions for the practice of religion: the absence of faith, shamelessness in self-reflection, shamelessness before others, having little learning, lack of zeal, forgetfulness, and having no insight. (2) Again there is another sevenfold doctrine that explains the seven kinds of good conditions for the practice of religion: the presence of faith, shamefulness in self-reflection, shamefulness before others, being well learned, being well endowed with energy and zeal, having a wellsustained memory, and having full insight. (3) Again there is another sevenfold doctrine that explains the seven places where consciousness abides. When sentient beings are in possession of different bodies and different ideations, these are humans and heavenly beings. This is the first abode of consciousness. When some sentient beings possess individual bodies but one and the same ideation, this is the time when the god Brahmā was initially born in Ābhāsvara Heaven, where communication is accomplished by transmitted light instead of sound. This is the second abode of consciousness. When some sentient beings possess one and the same body but different ideations, this is the aforementioned Ābhāsvara Heaven. This is the third abode of consciousness. When some sentient beings possess one and the same body and ideation, this is Śubhakṛtsna Heaven. This is the fourth abode of consciousness. The remaining three abodes are the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness or nonutility, respectively.

(4) Again there is another sevenfold doctrine that explains the seven kinds of effort: a bhikṣuexerts himself to practice the precepts, to exhaust avarice in preparation for the discipline of charity, to break any wrong view in preparation for the right view, to learn as much as he can, to maintain the discipline of effort, to uphold right mindfulness, and to practice meditation and concentration.

(5) Again there is another sevenfold doctrine that explains the seven kinds of thought: the thought of the impurity of the human body, the thought that food is impure [in order to eradicate desire], the thought 302

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that there is nothing that can be enjoyed in the world, the thought of death, the thought of impermanence, the thought of suffering due to impermanence, the thought of suffering due to nonself. (6) Again there is another sevenfold doctrine that explains the seven auxiliary disciplines of concentration: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. (7) Again there is another sevenfold doctrine that explains the seven auxiliary disciplines of enlightenment: mindfulness, discernment of the psychophysical elements, effort, delight, freedom from bodily and mental disturbance, the practice of concentration, and the mind of equanimity.

O bhikṣus, these are the right doctrines taught by the Tathāgata. We should collect these doctrines [in memory] to prevent disputes and controversies, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby increase the well-being of gods and humans.

O bhikṣus, the Tathāgata taught the eightfold doctrines of his right Dharma:

(1) There is an eightfold doctrine that explains the eight worldly concerns: gain and loss, pleasure and pain, fame and disgrace, and praise and blame.

(2) Again there is another eightfold doctrine that explains the eight kinds of liberation: the liberation realized when one, with an internal ideation of form, perceives external forms; the liberation realized when one, without any internal form ideation, perceives external forms; the liberation realized when one has thus terminated all defilements; the liberation realized when one, having transcended all form ideations and annihilated sensory reaction, abides in the first formless state of concentration, the sphere of infinite space; the deliverance realized when one, having transcended the sphere of infinite space, abides in the sphere of infinite consciousness; the liberation realized when one, having transcended the previous sphere, abides in the sphere of nothing or nonutility; the liberation realized when one, having transcended the previous sphere, abides in the sphere of neither ideation nor nonideation; and the liberation realized when one, having transcended the previous sphere, abides in 303

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the final state of cessation free from the senses and ideation (i.e., the third saintly state of anāgāmin).

(3) Again there is another doctrine that explains the eightfold noble path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. (4) Again there is another eightfold doctrine that explains the eight saintly personalities: a bhikṣuwho is ready for the state of stream-enterer and one who has realized the state of stream-enterer; one who is ready for the state of once-returner and one who has realized the state of once-returner; one who is ready for the state of nonreturner and one who has realized the state of nonreturner; and one who is ready for the state of arhat and one who has realized arhatship.

These are the right doctrines taught by the Tathāgata. We should collect these doctrines [in memory] to prevent disputes and controversies, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby will increase the wellbeing of gods and humans. O bhikṣus, the Tathāgata taught the ninefold doctrines of his right Dharma:

(1) There is a ninefold doctrine that explains the nine places of sentient beings. Sentient beings who are in possession of different bodies and different ideations are humans and heavenly beings. This is the first abode of sentient beings. When some sentient beings possess different bodies but one and the same ideation, this is the time when the god Brahmā was initially born in Ābhāsvara Heaven, where communication is accomplished by transmitted light instead of sound. This is the second abode of sentient beings. When some sentient beings possess one and the same body but different ideations, this is the aforementioned Ābhāsvara Heaven. This is the third abode of sentient beings. When some sentient beings possess one and the same body and ideation, this is Śubhakṛtsna Heaven. This is the fourth abode of sentient beings. When some sentient beings reside in the sphere of neither ideation nor external awareness, this is Āsaṃjñika Heaven. This is the fifth abode of sentient beings. When some sentient beings reside in the sphere of 304

Sutra 9: Numerically Assembled Doctrines

infinite space, this is the sixth abode of sentient beings. When some sentient beings reside in the sphere of infinite consciousness, this is the seventh abode of sentient beings. When some sentient beings reside in the sphere of nothingness or nonutility, this is the eighth abode of sentient beings. When some sentient beings reside in the sphere of neither ideation nor nonideation, this is the ninth abode of sentient beings. These are the right doctrines taught by the Tathāgata. We should collect these doctrines [in memory] to prevent disputes and controversies, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby increase the well-being of gods and humans.

O bhikṣus, the Tathāgata taught a tenfold doctrine of his right Dharma, namely, the ten norms for the arhat who does not require further training: right view, right thought, right speech, right action, right livelihood, right mindfulness, right effort, right concentration, right wisdom, and right liberation.

These are the right doctrines taught by the Tathāgata. We should collect these doctrines [in memory] to prevent disputes and controversies, to consolidate the practice of austerity for a long time to come, and so that the various benefits derived thereby increase the well-being of gods and humans.

At that time, the World-honored One verified what Śāriputra had exhorted, and all the bhikṣus who had listened to his lecture experienced joy, respectfully received the teaching, and carried out what was taught by Śāriputra. [End of Sutra 9: Numerically Assembled Doctrines]

305

Sutra 10

Ten Progressively

Classified Doctrines

(Dīgha Nikāya 34: Dasuttara-Suttanta)

Thus have I heard. At one time, the Buddha sojourned in the country of Aṅga accompanied by one thousand two hundred and fifty bhikṣus. He arrived at the city of Campā and stayed overnight on the shore of Queen Gaggarā's lotus pond. As it was the full-moon night on the fifteenth day, the Worldhonored One sat in an open area surrounded by the assembly of bhikṣus and taught the Dharma throughout the night. The World-honored One said to Śāriputra:

Now many bhikṣus have assembled from all quarters. They have all been diligently listening to the teaching, disregarding the hours of their sleep. I have pain in my back and wish to rest for awhile. Please teach the Dharma for the sake of these bhikṣus.

Having thus instructed Śāriputra, the World-honored One folded his outer robe into four layers, spread it on the ground, and lay down on his right side, placing one foot on top of the other, like a lion.

Thereupon, the elder disciple Śāriputra said to the bhikṣus: Whatever doctrine I exhort, whether at the beginning, the middle, or the end, is true and genuine. Each doctrine is endowed with its meaning and essence. It is well balanced with the practice of pure and genuine austerity. All of you, listen attentively, and think about and remember what I say. I will begin my discourse to you.

The bhikṣus were attentive and ready to listen. Śāriputra said to the bhikṣus: There are ten progressively classified doctrines arranged from one to ten, all of which can help you remove varieties of moral and spiritual fetters, and thereby help you reach the goal of nirvana and bring an end to all suffering. These ten groups altogether comprise five hundred 307

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I and fifty doctrinal items. Now, I am going to enumerate the ten classified groups individually.

Listen attentively, all of you. O bhikṣus, the first group comprises the doctrinal items that are very useful for religious salvation; the second group comprises the doctrinal items that should be practiced; the third group comprises the doctrinal items that should be comprehensively understood; the fourth group comprises the doctrinal items that should be abandoned; the fifth group comprises the doctrinal items conducive to lessening perversity and ignorance; the sixth group comprises the doctrinal items conducive to increasing distinction; the seventh group comprises the doctrinal items that are difficult to fathom; the eighth group comprises the doctrinal items that should be brought into being; the ninth group comprises the doctrinal items that are known as supernormal powers; and the tenth group comprises the doctrinal items that should be directly experienced by oneself. (1) What is the singular useful item? It is the discipline of nonheedlessness with regard to all good [psychophysical] elements. (2) What is the singular item to be practiced? It is the discipline of mindfulness in contemplation of the body. (3) What is the singular item to be exactly known? It is the fact of contact of the faculties with their respective objects under the influence of defilement. (4) What is the singular item to be abandoned? It is the sense of self-conceit. (5) What is the singular item that is conducive to lessening perversity and ignorance? It is the way of superficial thought or observation, e.g., contrary to the thought of impermanence. (6) What is the singular item conducive to increasing distinction? It is the way of fundamental thought or observation. (7) What is a singular item that is difficult to realize? It is the state of continuous concentration without lapse. (8) What is the singular item to be brought into existence? It is deliverance or the unshakable knowledge of the transcendent in the realm that is under the influence of defilement. (9) What is the singular item of supernormal knowledge? It is the truth that all sentient beings continue to subsist on food. (10) What is the singular item to be directly experienced? It is the deliverance of the mind that is unshakable or undisturbed toward the realm that is beyond the influence of defilement.

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Again, there is a second group of ten: (1) the double doctrinal item that is very useful to religious salvation, (2) the double doctrinal item that should be practiced, (3) the double doctrinal item that should be comprehensively understood, (4) the double doctrinal item that should be abandoned, (5) the double doctrinal item that is conducive to declining into perversity and ignorance, (6) the double doctrinal item that is conducive to increasing distinction, (7) the double doctrinal item that is difficult to fathom or penetrate, (8) the double doctrinal item that should be brought to existence, (9) the double doctrinal item that should be known as supernormal power, and (10) the double doctrinal item that should be directly experienced by oneself.

(1) What is the double item that is very useful to religious salvation? It means knowing shame upon self-reflection and knowing shame before others. (2) What is the double item to be practiced? It means the [meditative] practice of calming the mind (śamatha) and that of analytical insight (vipaśyanā). (3) What is the double item to be comprehensively understood? It means the (noetic) category of name, i.e., the four mental aggregates, and the (corporeal) category of form, i.e., the material aggregate. (4) What is the double item to be abandoned? It means ignorance of the Four Noble Truths and desirous craving for existence. (5) What is the double item that is conducive to declining into perversity and ignorance? It means transgression of the precepts, association with the wicked, and breaking away from right views. (6) What is the double item that is conducive to increasing distinction? It means adherence to the precepts and right views. (7) What is the double item that is difficult to fathom? It means the way in which sentient beings are defiled due to direct and indirect causes, and the way in which they are purified from defilement due to direct and indirect causes. (8) What is the double item to be brought into existence? It means knowledge of total eradication of defilement and knowledge of non-origination of states of being. (9) What is the double item to be known as supernormal power? It means the sphere of conditioned elements and the sphere of transcendent or unconditioned elements. (10) What is the double item to be directly experienced by oneself? It means acquisition of knowledge of the Four Noble Truths and the realization of liberation.

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Again there is a third group of ten: (1) the triple doctrinal item that is very useful to religious salvation, (2) the triple doctrinal item that should be practiced, (3) the triple doctrinal item that should be comprehensively understood, (4) the triple doctrinal item that should be abandoned, (5) the triple item that is conducive to declining into perversity and ignorance, (6) the triple doctrinal item that is conducive to increasing distinction, (7) the triple doctrinal item that is difficult to fathom, (8) the triple doctrinal item that should be brought into existence, (9) the triple doctrinal item that should be known as supernormal power, and (10) the triple doctrinal item that should be directly experienced by oneself. (1) What is the triple item that is very useful to religious salvation? It means first, associating with good friends; second, attending teachings on the Dharma; and third, realizing the truth of the Dharma. (2) What is the triple item to be practiced? It means the practice of the threefold concentration: concentration on the emptiness of the self and things attributed to it, concentration on signlessness or the nondifferentiation of things, and concentration on the objectless or goal-free state of existence. (3) What is the triple item to be comprehensively understood? It means three kinds of sensation or feeling: feeling pain, feeling pleasure, and feeling neither pain nor pleasure. (4) What is the triple item to be abandoned? It means three kinds of attachment: craving for desire, craving for existence, and craving for nonexistence. (5) What is the triple item that is conducive to declining into perversity and ignorance? It means the three kinds of morally unfavorable roots: greed, hatred, and delusion. (6) What is the triple item that is conducive to increasing distinction? It means the three kinds of morally good roots: the absence of greed, the absence of hatred, and the absence of delusion. (7) What is the triple item that is difficult to fathom? It means the three kinds of attainment: the state of saintly disciples, the doctrinal teaching, and the state of tathāgata. (8) What is the triple item to be brought into existence? It means three characteristics: quiescence, exertion, and the neutral indifferent state. (9) What is the triple item to be known as supernormal powers? It means the three essential kinds of transcendence: escape from the realm of desire leading to the realm of form, escape 310

Sutra 10: Ten Progressively Classified Doctrines

from the realm of form leading to the realm of formlessness, and escape from the realm of formlessness leading to cessation. (10) What is the triple item to be directly experienced by oneself? It means the three kinds of supernormal knowledge: knowledge of the recollection of past lives, knowledge derived from the supernormal power of vision, and knowledge of the total eradication of the influence of defilements. O bhikṣus, the foregoing group comprises thirty doctrinal items. Having realized them by himself, the Tathāgata has taught us these doctrinal items with equal emphasis as they really are and not otherwise. Again there is a fourth group of ten: (1) the fourfold doctrinal item that is very useful for religious salvation, (2) the fourfold doctrinal item that should be practiced, (3) the fourfold doctrinal item that should be comprehensively understood, (4) the fourfold doctrinal item that should be abandoned, (5) the fourfold doctrinal item that is conducive to declining into perversity and ignorance, (6) the fourfold doctrinal item that is conducive to increasing distinction, (7) the fourfold doctrinal item that is difficult to fathom, (8) the fourfold doctrinal item that should be brought into existence, (9) the fourfold doctrinal item that should be known as supernormal power, (10) and the fourfold doctrinal item that should be directly experienced by oneself. (1) What is the fourfold item that is very useful for religious salvation? It means the four kinds of blessings: residing in the proper place (i.e., the middle region of India, the Gangetic basin), association with and support from good friends, perfect effort motivated by oneself, and having planted good roots in one's past lives.

(2) What is the fourfold item to be practiced? It means the practice of four kinds of application of mental awareness. First, when a bhikṣu observes his inner body (i.e., internal senses) in concentration, he should exert himself with no slackening, being mindful of his observations to keep them in memory, and thereby remove worldly desires and anxiety. Second, when observing his outer body (i.e., external senses), he should exert himself with no slackening, being mindful of his observations to keep them in memory, and thereby remove worldly desires and anxiety, Third, when observing both the inner and outer body, he should exert himself with no slackening, being mindful of his 311

The Canonical Book of the Buddha's Lengthy Discourses, Volume I observations to keep them in memory, and thereby remove worldly desires and anxiety. It is the same with the second application: observing one's sense perceptions; the third application, observing one's mind (intellect); and the fourth application, observing one's aggregate of psychophysical elements.

(3) What is the fourfold item to be comprehensively understood? It means four kinds of food: edible, material food that is either nutritious or exquisite; nutriment received through contact; nutriment received through volition or thought; and nutriment received through consciousness.

(4) What is the fourfold item to be abandoned? It means four kinds of grasping or attachment: attachment to desires, to the self, to precepts belonging to other schools, and to wrong views.

(5) What is the fourfold item that is conducive to declining into perversity and ignorance? It means the four kinds of fetters: the fetters of desire, the volitional act of existence, wrong view, and ignorance. (6) What is the fourfold item that is conducive to increasing distinction? It means the four kinds of severance from fetters: severance from the fetters of desire, volition toward existence, wrong view, and ignorance.

(7) What is the fourfold item that is difficult to fathom or penetrate? It means the Four Noble Truths: the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path of cessation of suffering.

(8) What is the fourfold item to be brought into existence? It means four kinds of knowledge: knowledge of the Dharma, knowledge of what follows, knowledge of the general agreement or tradition, and knowledge of the minds of others.

(9) What is the fourfold item to be known as supernormal power? It means the four kinds of rhetorical skill and knowledge: rhetorical skill in religious teaching and its meaning, skill and knowledge of different regional dialects, and skill and knowledge in using the foregoing three. (10) What is the fourfold item to be directly experienced by oneself? It means the four results of the mendicant life: the four states of spiritual development of stream-enterer, once-returner, nonreturner, and arhatship. 312

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O bhikṣus, the foregoing group comprises forty doctrinal items. Having realized them by himself, the Tathāgata has taught us these doctrinal items with equal emphasis as they really are and not otherwise. Again there is a fifth group of ten: (1) the fivefold doctrinal item that is very useful for religious salvation, (2) the fivefold doctrinal item that should be practiced, (3) the fivefold doctrinal item that should be comprehensively understood, (4) the fivefold doctrinal item that should be abandoned, (5) the fivefold doctrinal item that is conducive to declining into perversity and ignorance, (6) the fivefold doctrinal item that is conducive to increasing distinction, (7) the fivefold doctrinal item that is difficult to fathom or penetrate, (8) the fivefold doctrinal item that should be brought into existence, (9) the fivefold doctrinal item that should be known as supernormal power, and (10) the fivefold doctrinal item that should be directly experienced by oneself.

(1) What is the fivefold item that is very useful for religious salvation? It means the five kinds of effort toward ultimate cessation: striving to establish belief that the Buddha Tathāgata is perfectly endowed with the ten supreme titles, such as One Liberated from Attachment and Fully Enlightened One; second, striving to be free from illness and thus always maintain one's physical health and well-being; third, striving to be honest and direct, without the vice of flattery, toward those to whom the Tathāgata has taught the path to nirvana; fourth, striving to control one's mind, upholding it firmly and not being disrupted, and keeping in one's memory whatever scripture was once recited, even long ago; and fifth, striving to be capable of investigating the rising and falling of the psychophysical elements skillfully, and thus terminate the root of suffering through the same practice as that accomplished by wise and saintly disciples.

(2) What is the fivefold item to be practiced? It means the practice of five spiritual faculties: the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of insight. 31

(3) What is the fivefold item to be comprehensively understood? It means the five aggregates that are the basis of clinging to existence: the aggregates of material elements, sensation, ideation, dispositional forces, and consciousness.

313

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I (4) What is the fivefold item to be abandoned? It means five kinds of moral and spiritual hindrances: sexual desire, malice, sloth and torpor, agitation and anxiety, and doubt.

(5) What is the fivefold item that is conducive to declining into perversity and ignorance? It means the five kinds of barren mind arising from doubt. First, a bhikṣucherishes a doubt against the Buddha. Because of his doubt he does not approach the Buddha, and because of this alienation he does not pay reverence and respect toward the Buddha. This is the initial kind of barren mind arising from doubt. Again, in this context, the bhikṣu[naturally] creates blemishes in his practice of the precepts as the second kind of barren mind; does dishonest actions in relation to the sangha as the third kind of barren mind; and develops impure conduct [contrary to the teaching] influenced by defilement as the fourth kind of barren mind in neglecting the practice of the precepts and disrespecting adherence to them. These are four kinds of a barren mind respectively arising from doubt. Also, again the bhikṣu[inevitably] harbors malice or antagonism toward the other members of the sangha, and with a joyless and unhappy mind he accuses them in abusive language. This is the fifth kind of barren mind arising from doubt. (6) What is the fivefold item that is conducive to increasing distinction? It means the five modes of right concentration: inner joy, mental recollection, self-contentment or self-reliance, a sense of pleasant ease, and mental focus.

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(7) What is the fivefold item that is difficult to fathom? It means the five bases of liberation. If a bhikṣudoes not slacken from his effort, is content to live in a secluded place, and concentrates his mind, he will be able to understand what has not yet been understood, to complete what has not yet completed, and to settle in himself what has not yet been settled. What are these five bases? When a bhikṣulistens to the teaching of the Tathāgata, that of a practitioner of austerities, or that of an elder bhikṣu, contemplates and examines it, and analyzes its meaning, he becomes aware of inner joy; having experienced this inner joy he acquires a predilection for the Dharma; with this predilection he realizes physical and mental peace and comfort. Once he has realized physical and mental peace and comfort he is ready to accomplish the state of 314

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absorption and concentration in the practice of meditation, through which he acquires insight into the nature of things as they really are. This is the first basis of liberation. Second, having listened to the teaching and experienced inner joy the bhikṣuretains the teaching in memory and by reciting it by heart, thus also enhancing his inner joy; third, when he teaches what he has learned to other bhikṣus or people he is bound to feel a further increase of inner joy; fourth, when he contemplates and analyzes the teaching his experience of inner joy is again reinforced; finally, it is the same when he realizes the state of concentration as regards the teaching. (8) What is the fivefold item to be brought into existence? It means five kinds of knowledge, especially that derived from the practice of concentration. First, through the practice of concentration one acquires insight into the inner and outer cognitive interaction in blissful absorption in the present moment as well as a subsequent effect of the future; second, one acquires insight into the inner and outer corporeal faculties as a transcendent saintly state of nonattachment; third, one acquires insight into the inner and outer cognitive interaction as a state that is [always] pursued by the buddhas and saintly disciples; fourth, one acquires insight into the inner and outer cognitive interaction as a state characteristic of total quiescence and solitude; and fifth, through the state of concentration one acquires insight into the inner and outer cognitive interaction as a state into which the mind enters and from which it reemerges.

(9) What is the fivefold item to be known as supernormal powers? It means the five essential elements for liberation. First, a bhikṣushould be neither pleased with nor disturbed by [the object of] desires nor intimidated by it but, mindful of the essential elements of liberation, he is content to distance himself from it. Even if he happens to be closely bound up with desire he should exert himself to control his mind without slackening and dissociate himself from it by distancing from it. When he has completely abandoned and terminated those defilements that were under the evil influences caused by desires he will be able to realize liberation. This is the first element of liberation from desire. It is the same with the remaining four: liberation from 315

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I malice, from jealous vexation, from external form, and from the heretical belief in a self.

(10) What is the fivefold item to be directly experienced by oneself? It means the five kinds of religious doctrines for one who has realized the state of arhat and requires no further levels of training: the doctrine of moral precepts and disciplines, the doctrine of meditative concentration, the doctrine of analytical insight, the doctrine of spiritual libertion, and the doctrine of the insight acknowledging liberation. The foregoing group comprises fifty doctrinal items. Having realized them by himself, the Tathāgata has taught us these doctrinal items with equal emphasis as they really are and not otherwise.

Again there is a sixth group of ten: (1) the sixfold doctrinal item that is very useful for religious salvation, (2) the sixfold doctrinal item that should be practiced, (3) the sixfold doctrinal item that should be comprehensively understood, (4) the sixfold doctrinal item that should be abandoned, (5) the sixfold doctrinal item that is conducive to declining into perversity and ignorance, (6) the sixfold doctrinal item that is conducive to increasing distinction, (7) the sixfold doctrinal item that is difficult to fathom or penetrate, (8) the sixfold doctrinal item that should be brought into existence, (9) the sixfold doctrinal item that should be known as supernormal power, and (10) the sixfold doctrinal item that should be directly experienced by oneself.

(1) What is the sixfold item that is very useful for religious salvation? It means the six principles of fraternity: whe a bhikṣuadheres to the six principles of fraternity in practice his conduct is worthy of respect and reverence and creates harmony within the sangha, without any dispute or controversy, enabling him to act independently without the admixture of confusion. What are these six principles of fraternity? First, if a monk always acts in benevolence, pays respect toward those who uphold the practice of austerity, and abides with a mind of benevolence and love, his benevolence is regarded as "the principle of fraternity, " worthy of

respect, reverence, creating harmony within the sangha, without any dispute or controversy, and he can independently proceed without the admixture of confusion. Second, through adherence to benevolent and friendly speech and, third, through adherence to benevolent and friendly 316

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thought, a bhikṣumay obtain material support on the basis of the doctrinal teaching. Fourth, he should share whatever he receives in his almsbowl with his colleagues without keeping it all for himself. Fifth, when a bhikṣuupholds the practice of precepts belonging to the practitioners of saintly status that should not be violated or altered but kept free from immoral contamination, he equips himself well with the foregoing principles that the learned elders praise and realizes the state of mental concentration. Sixth, the bhikṣurealizes the deliverance of those of saintly status, terminates the state of suffering together with others (i.e., equally), and continues to adhere to right views and various practices of austerity. These principles are worthy of respect and reverence, and they create harmony within the sangha, without any dispute or controversy, enabling one to act independently without the admixture of confusion. (2) What is the sixfold item to be practiced? It means the six kinds of mindfulness: being mindful of Buddha, Dharma, and Sangha, and mindfulness of the precepts, charity, and heavenly beings. (3) What is the sixfold item to be comprehensively understood? It means the six internal bases of cognition: the sense faculties of seeing, hearing, smell, taste, and touch, and the mental faculty of consciousness. (4) What are the sixfold items to be abandoned? It means the six kinds of craving desire that are respectively directed to the external bases of cognition, i.e., the objects of the faculties: craving for the object of seeing, craving for the object of hearing, craving for the object of smell, craving for the object of taste, craving for the object of touch, and craving for the mental object.

(5) What is the sixfold item that is conducive to declining into perversity and ignorance? It means the six kinds of disrespect: disrespect toward the Buddha, Dharma, and Sangha; and disrespect toward the precepts, concentration, and one's parents.

(6) What is the sixfold item that is conducive to increasing distinction? It means the six kinds of respect: respect for Buddha, Dharma, and Sangha; respect for the precepts and concentration, and respect for one's parents.

(7) What is the sixfold item that is difficult to fathom or penetrate? It means the six kinds of highest excellence: highest philosophical 317

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thought, highest comprehension in listening to discourses, greatest material attainment, highest discipline and service, and greatest mindfulness and recollection. (8) What is the sixfold item to be brought into existence? It means the six kinds of long life. Fiirst, a bhikṣuconcentrates his mind to abide in the state of equanimity, neither distressed nor delighted when with his visual faculty he sees its object, form; likewise, when in a state of equanimity, he hears with his auditory faculty its object, sound; [and likewise] when with his olfactory faculty he smells its object, odor, his gustatory faculty tastes its object, taste; his bodily faculty touches its object, tactile contact; and when his mental faculty conceives its object, an idea or conception—[in all cases] he concentrates his mind to abide in the state of equanimity, neither distressed nor delighted. (9) What is the sixfold item to be known as supernormal power? It means the six essential elements of liberation. Suppose a bhikṣusays, "I have practiced the immeasurable mind of friendly love for the sake of liberation yet I still experience malice.

" Other bhikṣus warn him,

"You

shuld not say this. Your statement constitutes slander against the Tathāgata, because the Tathāgata has not taught us the way you have experienced. It is utterly impossible that when he teaches us to learn the practice of the mind of friendly love as an essential element for liberation he also causes us to experience a malicious thought. According to the Buddha, when one eradicates the mind of malice, only then is he ready to acquire the mind of benevolence.

" The remaining five essential elements of liberation are found in similar responses when a bhikṣusays "I have practiced the immeasurable mind of compassion for the sake of liberation yet I still experience jealousy,

" "I have practiced the immeasurable mind of

sympathetic joy for the sake of liberation yet I still experience anxiety, "

"I have practiced the immeasurable mind of equanimity for the sake of liberation yet I still experience attraction and aversion, " "I have practiced

the mind of nonself yet I still experience doubt,

" and "I have practiced

the concentration of signlessness (i.e., nonapplication of symbols) for the sake of liberation yet I still experience multiple thoughts arising due to the application of symbols.

"

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(10) What is the sixfold item to be directly experienced by oneself? It means the six kinds of supernormal powers: supernormal psychic power, supernormal hearing, the supernormal power of knowing the minds of others, the supernormal power of recollecting and knowing one's past lives, supernormal vision, and the supernormal power of eradicating defilements.

The foregoing group comprises sixty doctrinal items. Having realized them by himself, the Tathāgata taught us these doctrinal items with equal emphasis as they really are and not otherwise. Again there is a seventh group of ten: (1) the sevenfold doctrinal item that is very useful for religious salvation, (2) the sevenfold doctrinal item that should be practiced, (3) the sevenfold doctrinal item that should be comprehensively understood, (4) the sevenfold doctrinal item that should be abandoned, (5) the sevenfold doctrinal item that is conducive to declining into perversity and ignorance, (6) the sevenfold doctrinal item that is conducive to increasing distinction, (7) the sevenfold doctrinal item that is difficult to fathom or penetrate, (8) the sevenfold doctrinal item that should be brought into existence, (9) the sevenfold doctrinal item that should be known as supernormal power, and (10) the sevenfold doctrinal item that should be directly experienced by oneself. (1) What is the sevenfold item that is very useful for religious salvation? It means the seven kinds of possessions (or wealth, treasure, etc.): first, possessing faith; second, possessing precepts; third, possessing a sense of shame in self-reflection; fourth, possessing shame before others; fifth, possessing learning; sixth, possessing charity; and seventh, possessing insight.

(2) What is the sevenfold item to be practiced? It means the seven auxiliary disciplines of enlightenment. A bhikṣupractices the discipline of mindfulness on the basis of nondesire, quiescence, and distancing [himself from worldly matters]. In like manner, he practices the discipline of discernment of the psychophysical elements, the discipline of effort, the discipline of delight [in the practice], the discipline of freedom from physical and mental disturbances; the discipline of the practice of concentration; and the discipline of the mind of equanimity 319

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on the basis of nondesire, quiescence, and distancing [oneself from worldly matters].

(3) What is the sevenfold item to be comprehensively understood? It means the seven places where consciousness abides. Sentient beings that possess different bodies and different ideations are humans and heavenly beings. This is the initial abode of consciousness. When some sentient beings possess individual bodies but one and the same ideation, this is when the god Brahmā was initially born in Ābhāsvara Heaven, where communication is accomplished by transmitted light instead of sound. This is the second abode of consciousness. When sentient beings possess one and the same body but different ideations, this is the aforementioned Ābhāsvara Heaven. This is the third abode of consciousness. When some sentient beings possess one and the same body and ideation, this is Śubhakṛtsna Heaven, the fourth abode of consciousness. When some sentient beings reside in the sphere of infinite space, this is the fifth abode of consciousness. When some sentient beings reside in the sphere of infinite consciousness, this is the sixth abode of consciousness. When some [sentient beings] reside in the sphere of nothingness or nonutility, this is the seventh abode of consciousness. (4) What is the sevenfold item to be abandoned? It means the seven kinds of defilement: craving for sexual desire, craving for existence, wrong view, self-conceit, malice, ignorance, and doubt. (5) What is the sevenfold item that is conducive to declining into perversity and ignorance? It means the seven detrimental conditions counter to the practice of religion: the absence of faith, shamelessness in self-reflection, shamelessness before others, having little learning, lacking zeal, forgetfulness, and lacking insight.

(6) What is the sevenfold item that is conducive to increasing distinction? It means the seven good conditions for the practice of religion: a bhikṣupossesses faith, a sense of of shame in self-reflection, and a sense of shame before others; he is well learned, endowed with effort and zeal, possesses a well-sustained memory, and is full of insight. (7) What is the sevenfold item that is difficult to fathom or penetrate? It means the seven qualities of a good person: a bhikṣuis endowed with good purpose, with good teachings, with good judgment as to 320

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proper timing, with good judgment as to proper degrees of satisfaction, with a good capacity of self-restraint, with good organizational skill to assemble others, and with good judgment about human character. (8) What is the sevenfold item to be brought into existence? It means the seven kinds of ideation or thought: the thought of the impurity of the human body, the thought of food as distasteful, the thought that there is nothing that can be enjoyed in the world, the thought of death, the thought of impermanence, the thought of suffering due to impermanence, and the thought of suffering due to nonself. (9) What is the sevenfold item to be known as supernormal power? It means the seven kinds of effort: a bhikṣuexerts himself to practice precepts, to exhaust avarice in preparation for the discipline of charity, to break any wrong view in preparation for right view, to learn as much as he can, to maintain the discipline of endeavor, to uphold right mindfulness, and to practice meditation and concentration. (10) What is the sevenfold item to be directly experienced by oneself? It means the seven kinds of power that exhaust the influence of defilement. A bhikṣuwho has terminated the influence of defilement sees all the elements of existence as suffering, originated from causal concatenation, and which can be brought to cessation as they really are in reference to the essential method of liberation. He sees desires as a fiery pit or as a weapon, like a knife or sword. Though he knows the arising of desire and sees it, he is not attached to it nor does he abide in it. The bhikṣuwho has terminated the influence of defilement practices introspection of the causal chain in the order of cessation as well as in the order of origination, and thus understands the origin of desire and its cessation as it really is. The worldly vices of avarice and parsimony and evil and bad psychophysical elements—these do not exercise any influence on his existence nor do they arise in his existence. He practices the four disciplines of applying mental awareness, and is thus engaged with many items to be practiced and carried out. He is also engaged in cultivating the five spiritual faculties and their correlative forces and practicing the seven auxiliary disciplines of enlightenment as well as the eightfold noble path of cessation. 321

The Canonical Book of the Buddha's Lengthy Discourses, Volume I The foregoing group comprises seventy doctrinal items. Having realized them by himself, the Tathāgata has taught us these doctrinal items with equal emphasis as they really are and not otherwise. Again there is an eighth group of ten: (1) the eightfold doctrinal item that is very useful for religious salvation, (2) the eightfold item that should be practiced, (3) the eightfold item that should be comprehensively understood, (4) the eightfold item that should be abandoned, (5) the eightfold item that is conducive to declining into perversity and ignorance, (6) the eightfold doctrinal item that is conducive to increasing distinction, (7) the eightfold doctrinal item that is difficult to fathom or penetrate, (8) the eightfold doctrinal item that is to be brought into existence, (9) the eightfold doctrinal item that is to be known as supernormal power, and (10) the eightfold doctrinal item that is to be directly experienced by oneself.

(1) What is the eightfold item that is very useful for religious salvation? It means the eight kinds of causal factors that enable one to acquire knowledge when the practice of austerity has not been fully perfected, and to broaden and strengthen it when the practice of austerity has been perfected. What are these eight items? First, when a bhikṣu abides in reliance on the World-honored One, his elder teacher, or a practitioner of austerity endowed with knowledge, he becomes aware of a sense of shame in his self-reflection and shame before his teacher, and he cherishes a sense of adoration and reverence toward the teacher. This is the first kind of causal factor that enables a bhikṣuto acquire knowledge when the practice of austerity has not yet been fully perfected, and to broaden and strengthen it when the practice of austerity has been perfected. Second, a bhikṣuwho abides in reliance on the World-honored One closely questions him whenever possible, asking, "What is the meaning of this doctrine, sir?" and "What is intended by it, sir?" At that time, any honorable senior [monk] should explain the profound meaning of each doctrine referred to or asked about for the sake of the junior [monk]. This is the second kind of causal factor. Third, having thus listened to the meaning of the doctrine, the junior bhikṣu realizes well-established settlement within his body and mind. This is 322

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the third causal factor. Fourth, having thus realized well-established settlement within his body and mind, the junior bhikṣudoes not engage in nonreligious or trivial speech and when he joins his colleagues he either talks about the doctrine or invites others to talk about it; otherwise, he does not forsake the discipline of noble silence. This is the fourth causal factor. Fifth, he attends many discourses for learning, widens his knowledge, and upholds it without forgetting it. He intuits the depth of the various doctrines, the various degrees of higher, middle, and lower goods, the truth of meanings and essences, and, endowed with the practice of austerity, he abides firmly unswayed in his mind upon reviewing what he has learned. This is the fifth causal factor. Sixth, engaged in the practice of terminating evil while increasing good without slackening, he strives hard, sustains the doctrine, and does not forsake it. This is the sixth causal factor. Seventh, he comes to acquire the insight of origin and cessation, know the goal of saintly realization, and thus reaches the end of suffering. This is the seventh causal factor. Eighth, he analytically intuits the five aggregates of existence as to their origination and cessation by specifying,

"This is the aggregate

of material form, its causal context, and its cessation. This is the aggregate of feeling (sensation), that of ideation, that of dispositional forces, that of consciousness, the causal context of consciousness, and the cessation of it. " This is the eighth causal factor that enables a bhikṣuto acquire knowledge when the practice of austerity has not yet been fully perfected, and to broaden and strengthen it when the practice of austerity has been perfected.

(2) What is the eightfold item to be practiced? It means the noble eightfold path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. (3) What is the eightfold item to be comprehensively understood? It means the eight concerns of the secular world: gain and loss, disgrace and fame, praise and blame, and suffering and happiness. (4) What is the eightfold item to be abandoned? It means the eight kinds of wrong conduct [counter to the eightfold noble path]: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. 323

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I (5) What is the eightfold item that is conducive to declining into perversity and ignorance? It means the eight kinds of indolence. What are the eight items of indolence? First, if a bhikṣudoes not obtain alms and thinks to himself,

"Today I went down to the village for alms but

could not get any. Because of this I am so exhausted that I cannot sustain myself to conduct the practice of meditation and meditative walking. Now I should lie down and rest.

" This inactive bhikṣuat once

lies down and does not exert himself to acquire what he has not acquired, realize what he has not realized, and experience what he has not experienced directly by himself. This is the first kind of indolence. Second, the inactive bhikṣu, having obtained alms and satisfied with [the meal], thinks to himself,

"This morning I went down to the village

and received more [food than was] than necessary. Since I have eaten too much, I feel too dull in my body and cannot sustain myself in the conduct of the practice of meditation and meditative walking. Now I should lie down and take a short rest.

" The inactive bhikṣuat once lies

down and does not exert himself to acquire what he has not acquired, realize what he has not realized, and experience what he has not experienced directly by himself. Third, when the inactive bhikṣudoes a little work he thinks to himself,

"Because I have handled this small

matter today I am extremely tired and cannot sustain myself to conduct the practice of meditation and meditative walking. Now I should lie down and take a short rest.

" The inactive bhikṣuat once lies down for

a rest. Fourth, if the inactive bhikṣu,wishing to do some minor work, thinks to himself,

"Tomorrow, I have to deal with such-and-such thing and there will necessarily be some physical exertion. I should not engage now in practicing meditation and meditative walking but instead get enough rest beforehand for tomorrow's [activity]. " The inactive

bhikṣuat once lies down for a rest. Fifth, when the inactive bhikṣugoes out for an errand in the morning he thinks to himself, "Since I went

out this morning for the errand I am extremely tired and cannot sustain myself to practice meditation and meditative walking. Now I should lie down and rest.

" The inactive bhikṣuat once lies down for a rest. Sixth, when the inactive bhikṣuwishes to go out for some minor errand he thinks to himself,

"Since I must go out for an errand tomorrow I

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will necessarily be exhausted then. I cannot now practice meditation and meditative walking but should instead take enough rest beforehand for tomorrow.

" The inactive bhikṣuat once lies down and [thus, just as in the preceding cases,] he does not exert himself to acquire what he has not acquired, realize what he has not realized, and experience what he has not experienced directly by himself. This is the sixth kind of indolence. Seventh, again, when such an inactive bhikṣusuffers from a minor illness he thinks to himself,

"Since I am extremely ill

and feel unwell and feeble I cannot sustain myself to practice meditation and meditative walking. I must rest [instead].

" The inactive bhikṣu

continues to lie around idly and does not exert himself to acquire what he has not acquired, realize what he has not realized, and experience what he has not experienced directly by himself. Eighth, when the inactive bhikṣurecovers from his minor illness but again thinks to himself, "I was ill and it has not been long since I recovered from it. Since I am still feeble I cannot sustain myself to practice meditation and meditative walking and should lay down to rest.

" He at once lies down

and does not exert himself to acquire what he has not acquired, realize what he has not realized, and experience what he has not experienced directly by himself.

(6) What is the eightfold item that is conducive to increasing distinction? It means the eight kinds of indefatigable effort. What are the eight kinds of indefatigable effort? First, if a bhikṣudoes not obtain alms and thinks to himself,

"I am physically slight and do not need

much sleep. I should exert myself in the practice of meditation and meditative walking so as to acquire what I have not acquired, realize what I have not realized, and experience what I have not yet experienced directly by myself.

" Thus he at once continues to exert himself. He is regarded as a bhikṣuwho is endowed with the virtue of effort. Second, having obtained alms enough to sustain himself, the aspiring bhikṣu thinks to himself,

"Now I went into the village, obtained enough alms, and feel vigorous in my mental and physical energies. I should exert myself in the practice of meditation and meditative walking so as to acquire what I have not acquired, realize what I have not realized, and experience what I have not yet experienced directly by myself. " Here

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the bhikṣuat once continues to exert himself. Third, when the aspiring bhikṣudoes a little work and thinks to himself, "Since I have engaged

in some work and could not conduct my regular practice today, I should now exert myself in the practice of meditation and meditative walking so as to acquire what I have not acquired, realize what I have not realized, and experience what I have not yet experienced directly by myself.

" Here the bhikṣuat once continues to exert himself. Fourth, if the aspiring bhikṣuwants to do some work [other than his daily practice] he thinks to himself,

"Tomorrow I have to deal with such-and-such

thing, and so I am not going to be able to conduct my regular practice. I should now exert myself in the practice of meditation and meditative walking so as to acquire what I have not acquired, realize what I have not realized, and experience what I have not yet experienced directly by myself.

" Here he exerts himself. Fifth, when the aspiring bhikṣu makes an excursion he thinks to himself,

"Since I went out this morning

for an errand and could not conduct my regular practice, I should now exert myself in the practice of meditation and meditative walking so as to acquire what I have not acquired, realize what I have not realized, and experience what I have not yet experienced directly by myself. "

Here he continues to exert himself. Sixth, when the aspiring bhikṣu wants to make an excursion, he thinks to himself, "Since I have to go

out for an errand tomorrow I will miss my regular practice. I should now exert myself in the practice of meditation and meditative walking so as to acquire what I have not acquired, realize what I have not realized, and experience what I have not yet experienced directly by myself.

" Seventh, when the aspiring bhikṣusuffers from an illness he thinks to himself,

"Since I am extremely unwell and my life might

come to an end, I should now exert myself in the practice of meditation and meditative walking so as to acquire what I have not acquired, realize what I have not realized, and experience what I have not yet experienced directly by myself.

" Eighth, when the aspiring bhikṣu

recovers from the illness and has made a temporary recovery he thinks to himself,

"Because I was ill I was obliged to forsake my regular practice a little in the beginning but now increasingly more during my illness. I should now exert myself in the practice of meditation 326

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and meditative walking so as to acquire what I have not acquired, realize what I have not realized, and experience what I have not yet experienced directly by myself.

" Here he rallies to exert himself in the

practice of meditation and meditative walking. These are the eight kinds of indefatigable exertion.

(7) What is the eightfold item that is difficult to fathom or penetrate? It means the eight kinds of places where the practice of austerity is obstructed. What are these eight places? First, despite the fact that the Tathāgata, who has realized the state of arhatship, has appeared in this world, exhorting the supreme Dharma, quiescent and transcendent, and proceeded on the path of enlightenment, some sentient beings are born in the world of hells. This is the first place where the practice of austerity is obstructed. Second, despite the fact that the Tathāgata, who has realized the state of arhatship, has appeared in this world, exhorting the supreme Dharma, quiescent and transcendent, and proceeded on the path of enlightenment, some sentient beings are born among animals; third, among hungry ghosts (pretas); fourth, among the gods of extraordinary longevity; and fifth, among the nonreligious in the remote frontier regions where there are no believers. These are places where the practice of austerity is obstructed. Sixth, despite the fact that the Tathāgata, who has realized the state of arhatship, has appeared in this world, exhorting the supreme Dharma, quiescent and transcendent, and proceeded on the path of enlightenment, some people who are born in the central country (i.e., India) still adhere to wrong views and perverted thoughts, and thus, having done evil deeds, they are bound to fall into hell. This is the place where the practice of austerity is obstructed. Seventh, despite the fact that the Tathāgata, who has realized the state of arhatship, has appeared in this world, exhorting the supreme Dharma, quiescent and transcendent, and proceeded on the path of enlightenment, some people who are born in the middle country (i.e., China) are deaf, blind, and dumb and cannot listen to the exhortation of the Dharma, nor can they engage in the practice of austerity. This is the seventh place where the practice of austerity is obstructed. Eighth, when the Tathāgata, who has realized the state of arhatship, has neither appeared in this world nor does he exhort the supreme Dharma, quiescent and 327

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transcendent, nor does he proceed on the path of enlightenment, some people are born in the middle country and are perfectly endowed with various faculties, and are thus capable of receiving the noble teaching. But because they do not encounter the Buddha they have lost the opportunity to be introduced to the practice of austerity. This is the eighth place where the practice of austerity is obstructed. (8) What is the eightfold item to be brought into existence? It means the eight kinds of established mind upheld by great persons. The [right] path consists of having less desire, whereas greater desire means the wrong path. The [right] path consists of being content with little, whereas insatiable need is the wrong path. The [right] path consists of an environment of leisurely quietude, whereas interaction with a multitude is the wrong path. The [right] path consists of self-restraint, whereas a [frivolous] attitude of joking and laughing is the wrong path. The [right] path consists of indefatigable effort, whereas idle slackening is the wrong path. The [right] path consists of concentration and mindfulness, whereas forgetfulness is the wrong path. The [right] path consists of the state of concentration, whereas a state of scattered confusion is the wrong path. The [right] path consists of wisdom or insight, whereas delusion or mental dullness is the wrong path. (9) What is the eightfold item to be known as supernormal power? It means the eight kinds of mastery over the senses. An inner ideation of form perceives a part of external material form, always judging it and being reminded of it either as good or ugly. This is the first sense base over which one should have mastery. Second, an inner ideation of form perceives the immeasurably [vast number of ] external material forms, always judging them and reminded of them as either good or ugly. This is the second sense base [over which one should have] mastery. Third, an inner immaterial ideation in possession of a consciousness perceives a part of external material form, always judging it and reminded of it either as good or ugly. This is the third sense base [over which one should have] mastery. Fourth, an inner immaterial ideation (e.g., consciousness) perceives the immeasurably [vast umbers of] external material forms, always judging them and reminded of them either as good or ugly. This is the fourth sense base [over which one 328

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should have] mastery. Fifth, an inner immaterial ideation perceives the blue color of an external material form, for instance, like perceiving a blue lotus flower with blue color, blue luminescence, and bluish effect, or like perceiving a blue Vārāṇasī garment with pure blue color, blue luminescence, and bluish effect; and, having formulated an ideation like this, always judges it and is reminded of it. This is the fifth sense base [over which one should have] mastery. Sixth, an inner immaterial ideation perceives the yellow color of an external material form, for instance, like perceiving a yellow lotus flower with yellow color, yellow luminescence, and yellowish effect, or perceiving a yellow Vārāṇasī garment with pure yellow color, yellow luminescence, and yellowish effect; and, having always judged it and been reminded of it, formulates an ideation like this. [This is the sixth sense base over which one should have mastery.] Seventh, an inner immaterial ideation perceives the red color of an external material form, for instance, like perceiving a red lotus flower with red color, red luminescence, and reddish effect, or perceiving a red Vārāṇasī garment with pure red color, red luminescence, and reddish effect; and, having always judged it and been reminded of it, formulates an ideation like this. This is the seventh sense base [over which one should have] mastery. Eighth, an inner immaterial ideation perceives the white color of an external material form, for instance, like perceiving a white lotus flower with white color, white luminescence, and whitish effect, or perceiving a white Vārāṇasī garment with pure white, white luminescence, and whitish effect; and, having always judged it and been reminded of it, formulates an ideation like this. This is the eighth sense base [over which one should have] mastery. (10) What is the eightfold item to be directly experienced by oneself? It means the eight kinds of liberation. First, the liberation that is realized when one, with an internal ideation of form, perceives external forms; second, the liberation that is realized when one, without any internal ideation of form, perceives external forms; third, the liberation that is realized when one thus has terminated all defilements; fourth, the liberation that is realized when one, having transcended all ideations of form and annihilated sensory reaction, abides in the first formless state of concentration, the sphere of infinite space; fifth, the liberation that 329

The Canonical Book of the Buddha's Lengthy Discourses, Volume I is realized when one, having transcended the sphere of infinite space, abides in the sphere of infinite consciousness; sixth, the liberation that is realized when one, transcending the previous sphere, abides in the sphere of nothingness or nonutility; seventh, the liberation that is realized when one, having transcended the previous sphere, abides in the sphere of neither ideation nor nonideation; and eighth, the liberation that is realized when one, having transcending this sphere, abides in the final state of cessation transcendent from senses and ideation, equivalent to the third saintly state of anāgāmin(nonreturner). O bhikṣus, the foregoing group comprises eighty doctrinal items. Having realized them by himself, the Tathāgata has taught us these doctrinal items with equal emphasis as they really are and not otherwise. Again there is the ninth group of ten: the ninefold doctrinal item that is very useful for religious salvation, the ninefold doctrinal item that should be practiced, the ninefold item that should be comprehensively understood, the ninefold doctrinal item that should be abandoned, the ninefold item that is conducive to declining into perversity and ignorance, the ninefold doctrinal item that is conducive to increasing distinction, the ninefold doctrinal item that is difficult to fathom or penetrate, the ninefold doctrinal item that should be brought into existence, the ninefold doctrinal item that should be known as supernormal power, and the ninefold doctrinal item that should be directly experienced by oneself. (1) What is the ninefold item that is very useful for religious salvation? It means the nine qualities for which to strive: moral purity in upholding precepts, purity of mind, purity of views, purity of overcoming doubt, purity of analytical excellence, knowing the right path from wrong ones, purity of knowing the method for reaching the goal, purity of the absence of desire, and purity of liberation. (2) What is the ninefold item to be practiced? It means the nine roots of proper mental attention: delight, devotion, joy, comfort, concentration, absolute knowledge, eradication [of defilement], equanimity or nondifferentiation, absence of desire, and liberation. (3) What is the ninefold item to be comprehensively understood? It means the nine places of sentient beings. When sentient beings are 330

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in possession of different bodies and different ideations, these are humans and heavenly beings. This is the first abode of sentient beings; second, when some sentient beings possess different bodies but one and the same ideation, this is the time when the god Brahmā was initially born in Ābhāsvara Heaven, where communication is accomplished by transmitted light instead of sound. This is the second abode of sentient beings. Third, when some sentient beings possess one and the same body but different ideations, this is the aforementioned Ābhāsvara Heaven. This is the third abode of sentient beings. Fourth, when some sentient beings possess one and the same body and ideation, this is Śubhakṛtsna Heaven. This is the fourth abode of sentient beings. Fifth, again when some sentient beings reside in the sphere where one has neither ideation nor external awareness, this is Āsaṃjñika Heaven. This is the fifth abode of sentient beings. Sixth, when some sentient beings reside in the sphere of infinite space, this is the sixth abode of sentient beings. Seventh, when some sentient beings reside in the sphere of infinite consciousness, this is the seventh abode of sentient beings. Eighth, when some sentient beings reside in the sphere of nothingness or nonutility, this is the eighth abode of sentient beings. Ninth, when some sentient beings reside in the sphere of neither ideation nor nonideation, this is the ninth abode of sentient beings. (4) What is the ninefold item to be abandoned? It means the nine roots of craving. First, there is craving; second, because of craving the act of seeking arises; third, because of seeking a gain arises; fourth, because of gain there arises a thought of its utility; fifth, because of the thought of utility there arises desire; sixth, because of desire strong attachment arises; seventh, because of attachment an act of grasping arises; eighth, because of grasping a parsimonious act arises; and ninth, because of parsimony an act of guarding arises.

(5) What is the ninefold item that is conducive to declining into perversity and ignorance? It means the nine kinds of hatred. First, hatred arises when someone thinks about another person,

"He abused me in

the past.

" Second, hatred arises when he thinks,

"He abuses me now.

"

Third, hatred arises when he thinks,

"He will surely abuse me in the

future.

" Fourth, a person again hates someone when he thinks, "He

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" Fifth, hatred arises when he thinks, "He is

now abusing someone I love. " Seventh, hatred arises when he thinks, "He will surely abuse someone I love in the future. " Seventh, a person

again hates someone when he thinks, "He associated with someone whom I hate.

" Eighth, hatred arises when he thinks, "He is now associating with someone whom I hate. " Ninth, hatred arsises when he thinks,

"He will associate with someone whom I hate in the future. "

(6) What is the ninefold item that is conducive to increasing distinction? It means the nine kinds of subduing hatred. First, a person subdues his hatred toward someone, thinking, "This person abused me

in the past but what benefit is there in my holding hatred against him? I have already subdued my hatred. " Second, he thinks,

"Now I am subduing my hatred. " Third, he thinks,

"I will subdue my hatred in the future.

" Fourth, a person subdues his hatred toward someone, thinking, "This person abused someone I love but what benefit is there in my holding hatred against him? I have already subdued my hatred. " Fifth,

he thinks,

"Now I am subduing my hatred. " Sixth, he thinks,

"I will

certainly subdue my hatred in the future. " Seventh, a person subdues his hatred toward someone, thinking, "Though this person has befriended someone I hate, what benefit is there in holding hatred against him? I have already subdued my hatred. " Eighth, he also thinks, "Now I am subduing my hatred. " Ninth, he also thinks, "I will subdue

my hatred in the future. "

(7) What is the ninefold item that is difficult to fathom or penetrate? It means nine kinds of the practice of austerity. [First, if a bhikṣudoes not have sincere faith he is not regarded as having accomplished the practice of austerity. When he acquires sincere faith he will be endowed with the first step of the practice of austerity. 33 Second, if a bhikṣuhas sincere faith but not moral precepts he is not regarded as having accomplished the practice of austerity. When he acquires adherence to the precepts in addition to faith, he will be endowed with the practice of austerity. Third, if a bhikṣuhas sincere faith and adheres to the moral precepts but is not well learned, he is not regarded as having accomplished the practice of austerity. When he is well learned in addition to having sincere faith and [upholding] moral precepts, he will be 332

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endowed with the practice of austerity. Fourth, if a bhikṣuis endowed with sincere faith, moral precepts, and learnedness but has little experience with preaching, he is not regarded as having accomplished the practice of austerity. When he is well experienced with preaching in addition to the preceding excellences he will be endowed with the practice of austerity. Fifth, if [a bhikṣu] is well endowed with sincere faith, moral precepts, learnedness, and [skilled in] doctrinal preaching but is not capable of supporting the sangha, he is not regarded as having accomplished the practice of austerity. When he becomes capable of supporting the sangha in addition to the preceding excellences, he will be endowed with the practice of austerity. Sixth, if a bhikṣuis endowed with sincere faith, moral precepts, learnedness, [skilled in preaching,] and [capable of] supporting the sangha but is not capable of discoursing on the doctrines before the assembly of the bhikṣus, he is not regarded as having accomplished the practice of austerity. When he becomes capable of discoursing on the doctrines before the assembly of the bhikṣus in addition to the preceding excellences, he will be endowed with the practice of austerity. Seventh, if a bhikṣuis endowed with sincere faith, moral precepts, learnedness, [skill in preaching, and is capable of] supporting the sangha and [discoursing] on the doctrines before the assembly of bhikṣus but has not acquired freedom with the four levels of meditative concentration, he is not regarded as having accomplished the practice of austerity. When he acquires the excellence of freedom with the four levels of meditative concentration in addition to the preceding excellences, he will be endowed with the practice of austerity. Eighth, if a bhikṣuis endowed with sincere faith, moral precepts, learnedness, [skill in preaching, is capable of] supporting the sangha and discoursing on doctrines before the assembly of bhikṣus, and [has attained] freedom with the four levels of meditative concentration but has not attained freedom with the eight levels of liberation, traversing them in successive order as well as returning in reverse order, he is not regarded as having accomplished the practice of austerity. When he acquires the excellence of freedom with the eight kinds of liberation in addition to the preceding excellences he will be endowed with the practice of austerity. Ninth, if a bhikṣuis endowed with sincere faith, moral precepts, 333

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I learnedness, [and skill in preaching; is capable of] supporting the sangha and discoursing on doctrines before the assembly of bhikṣus, and has attained freedom in the four levels of meditative concentration and freedom in the eight levels of liberation, traversing them in successive order as well as returning in reverse order, but has not accomplished ultimate realization, he is not regarded as having accomplished the practice of austerity, namely: "terminating the influences of defilement and realizing freedom from worldly influences, realizing the liberation of the mind and liberation through analytical insight, directly experiencing in one's present life that the cause of birth and death has been exhausted, the practice of austerity has been accomplished, what should be done [for religious salvation] has thus been accomplished, and that there will be no more birth to him again.

" When in addition to the preceding excellences of being endowed with sincere faith, moral precepts, learnedness, [skill in preaching,] supporting the sangha, discoursing on doctrines before the assembly of bhikṣus, freedom in the four levels of meditative concentration, and freedom in the eight levels of liberation, traversing them in successive order as well as returning in reverse order, he acquires ultimate realization, namely: "terminating the influences of defilement and realizing freedom from worldly influences, realizing the liberation of the mind, liberation through the analytical insight, having directly experienced in the present life that the cause of birth and death have been exhausted, the practice of austerity has been accomplished, what should be done [for religious salvation] has been accomplished, and will not again be reborn,

" he will be endowed

with the practice of austerity thus perfected.

(8) What is the ninefold item to be brought into existence? It means the nine kinds of ideation or thought: first, the thought of the impurity of the human body; second, the thought of food as distasteful; third, the thought that there is nothing that can be enjoyed in the world; fourth, the thought of death; fifth, the thought of impermanence; sixth, the thought of suffering due to impermanence; seventh, the thought of suffering due to nonself; eighth, the thought of the cessation of suffering; and ninth, the thought of freedom from desire.

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(9) What is the ninefold item to be known as supernormal power? It means the nine kinds of causal interaction to be intuited as manifold: first, because the causal (external) domain is manifold the (internal) effectual domain that arises in correspondence with the former is manifold (different); second, because of these manifold external and internal domains there arises the manifold domain of contacts between the senses and objects; third, because of this manifold contact there arise manifold sense perceptions; fourth, because of these manifold sensations (or feelings) there arise manifold ideations; fifth, because of these manifold ideations there arise manifold conceptions;34 sixth, because of manifold conceptions there arise manifold desires; seventh, because of manifold desires there arise manifold passions;35 eighth, because of manifold passions there arise manifold yearning or seeking; ninth, because of manifold yearning there arise manifold gains. 36

(10) What is the ninefold item to be directly experienced oneself? It means the nine stages of the successive process of cessation. First, when a bhikṣuenters the first meditative absorption there ceases to be the ideation of desire.

37 Second, in the second meditative state of absorption, the mental activity of thinking and deliberation ceases. Third, in the third meditative state of absorption the awareness of delight ceases. Fourth, in the fourth meditative state of absorption the signs of inhalation or exhalation cease. Fifth, in the sphere of infinite space, the first formless state of concentration, the ideation of external form ceases. Sixth, in the sphere of infinite consciousness the ideation of empty space ceases. Seventh in the sphere of nothingness or nonutility the ideation of consciousness ceases. Eighth, in the sphere of neither ideation nor nonideation the ideation of nonutility or nothingness ceases. Ninth, in the final state of cessation, in which the senses and ideation equivalent to third saintly state of anāgāminhave been transcended, both ideation and sensation cease.

O bhikṣus, the foregoing group comprises eighty doctrinal items. Having realized them by himself, the Tathāgata has taught us these doctrinal items with equal emphasis as they really are and not otherwise. Again there is a tenth group of ten doctrinal items: the tenfold doctrinal item that is very useful for religious salvation, the tenfold doctrinal 335

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I item to be practiced, the tenfold doctrinal item that should be comprehensively understood, the tenfold doctrinal item that should be abandoned, the tenfold doctrinal item that is conducive to declining into perversity and ignorance, the tenfold doctrinal item that is conducive to increasing distinction, the tenfold doctrinal item that is difficult to fathom or penetrate, the tenfold doctrinal item that should be brought into existence, the tenfold doctrinal item that should be known as supernormal power, and the tenfold doctrinal item that should be directly experienced by oneself.

(1) What is the tenfold item that is very useful for religious salvation? It means the ten kinds of refuge for religious salvation. First, a bhikṣuis endowed with the two hundred and fifty disciplines as well as with dignified deportment, is careful not to commit even a minor offense, and trains in all the disciplines with meticulous evenness, having no detrimental imbalance. Second, he befriends good associates. Third, he adequately uses words, neither in excess nor insufficiently, and is able to understand meanings beyond words. Fourth, he willingly seeks opportunities to listen to discourses on the Dharma and liberally disseminates whatever doctrine he has thereby received to others without hesitation. Fifth, he goes out to visit various practitioners of austerity, openhandedly offers his assistance to help them, accomplishes whatever is difficult to accomplish, and also teaches others how to do the same. Sixth, he attends as many lectures as possible to acquire knowledge and retains whatever he has learned in memory without losing anything in forgetfulness. Seventh, he exerts himself to eradicate unfavorable mental obstacles and promote favorable mental elements. Eighth, with self-motivation he always focuses his mind with vigilant mindfulness on essentially good conduct as if he has visualized it before his own eyes. Ninth, he realizes transcendental insight and knowledge, intuitively perceives the origination and cessation of the psychophysical elements, and, on the basis of the disciplines upheld by wise and saintly disciples, he eradicates the root of all suffering. Tenth, he is content with leisurely seclusion, engaged in mental contemplation, and never wastes time on worldly pastimes during sessions of meditation.

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(2) What is the tenfold item to be practiced? It means the ten right practices: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right wisdom.

(3) What is the tenfold item to be comprehensively understood? It means the ten bases of cognition, namely the five senses and their respective objects: the visual organ, the eye; the auditory organ, the ears; the olfactory organ, the nose; the gustatory organ, the tongue; the tactile organ, the body; the visual object, form; the auditory object, sound; the olfactory object, smell; the gustatory object, taste; and the tactile object, touch.

(4) What is the tenfold item to be abandoned? It means the ten kinds of wrong paths: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong deliverance, and wrong knowledge. (5) What is the tenfold item that is conducive to declining into perversity and ignorance? It means the ten kinds of wrongful deeds: first, taking life; second, theft, taking what is not given; third, sexual misconduct; fourth, [speaking] falsehoods; fifth, [deceptive speech]; sixth, harsh [speech]; seventh, flattery; eighth, covetousness; ninth, malicious intent; and tenth, [holding] wrong views.

(6) What is the tenfold item conducive to increasing distinction? It means the ten kinds of good deeds: first, not taking life; second, not [committing] theft; third, [not committing] sexual misconduct; fourth, [not speaking] falsehoods; fifth, [not engaging in deceptive speech]; sixth, not speaking harshly; seventh, [not engaging in] flattery; eighth, not being covetous; ninth, [not harboring] malicious intent; and tenth, [not holding] wrong views.

(7) What is the tenfold item that is difficult to fathom or penetrate? It means the ten abodes of the saintly disciple. First, the five items of striving toward ultimate cessation (i.e., examination of the fivefold cognition). Second, examination of the six faculties including mental cognition: if a bhikṣuadheres to the six principles of community in practice, his conduct is worthy of respect and reverence and is harmonious with 337

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the sangha, without creating any disputes or controversy, enabling him to act independently without the admixture of confusion. Third, the singular item to be abandoned, namely, the sense of self-conceit. Fourth, the four kinds of reliance: first, contentment with the robe requisite (simple robes or garments that qualify a bhikṣuas a member of the noble genealogy), and also with the remaining three requisites of food, lodging, and medicine for use in illness. Fifth, the sixfold alternative or the different truth of cessation. Sixth, the search for the supreme and subtle for religious salvation, namely, transcendental insight and knowledge, intuitively perceiving the origination and cessation of the psychophysical elements, and eradicating the root of suffering on the basis of the disciplines upheld by wise and saintly disciples. Seventh, the thought of nondefilement. Eighth, accomplishment of the practice of austerity and completion of what should be done [for religious salvation]. Ninth, liberation of the mind. Tenth, liberation through insight. (8) What is the tenfold item to be brought into existence? It means the ten kinds of reverence for praise. First, when a bhikṣuhas firmly acquired faith and explains it to others, he should praise those [other than himself] who have acquired faith. Second, when a bhikṣuhas firmly adhered to the precepts and explains them to others, he should praise those who have adhered to the precepts. Third, when a bhikṣu has disciplined himself to desire less and when he explains [this discipline] to others, he should praise those who have disciplined themselves to desire less. Fourth, when a bhikṣuhas trained to know contentment and explains this to others, he should praise those who have also trained to know contentment. Fifth, when a bhikṣuis content with leisurely seclusion and explains it to others, he should praise those who are also content with such leisurely seclusion. Sixth, when a bhikṣu is well learned [in listening] and explains it to others, he should praise those who are also well learned [in listening]. Seventh, when a bhikṣu exerts himself in the practice of the path and explains it to others, he should praise those who have also exerted themselves in the practice of the path. Eighth, when a bhikṣuhas show self-discipline in the practice of concentration and explains it to others, he should praise those who have also shown self-discipline in the practice of concentration; 338

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Ninth, when a bhikṣuhas realized meditative concentration and explains it to others, he should praise those who have also realized meditative concentration. Tenth, when a bhikṣuhas realized ultimate insight and explains it to others, he should praise those who have also realized ultimate insight.

(9) What is the tenfold item to be known as supernormal power? It means the ten kinds of things to be destroyed: first, he who holds right views can destroy wrong views, remove all derivative evils arising from wrong views, cause innumerable good things to arise through various right views, and thereby accomplish whatever he aspires toward. It is the same with the remaining nine items: right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge, just as one who has realized right knowledge can destroy wrong knowledge, remove all derivative evils arising from wrong knowledge, cause innumerable good things to arise through varieties of right knowledge, and thereby accomplish whatever one aspires toward.

(10) What is the tenfold item to be directly experienced by oneself? It means the ten norms of the arhat who requires no further training: right view, right thought, right speech, right action, right livelihood, right mindfulness, right effort, right concentration, right wisdom, and right liberation.

O bhikṣus, the foregoing group comprises one hundred doctrinal items. Having realized them by himself, the Tathāgata has taught us these doctrinal items with equal emphasis as they really are and not otherwise.

At that time, the World-honored One cofirmed what Śāriputra had exhorted, and all the bhikṣus who had listened to his discourse experienced joy, respectfully received the teaching, and carried out what Śāriputra had taught. [End of Sutra 10: Ten Progressively Classified Doctrines] 339