On the Five Aggregates (2) ─ A Translation of Saṃyukta-āgama Discourses 256 to 272

Abstract
This article translates the second fascicle of the Saṃyukta-āgama, which contains discourses 256 to 272.(1) I am indebted to Shi Kongmu and Ken Su for their collaboration and to the journal's proof readers for helpful suggestions.

On the Five Aggregates (2) ─ A Translation of Saṃyukta-āgama Discourses 256 to 272
Contents
256. First Discourse on Ignorance
257. Second Discourse on Ignorance
258. Third Discourse on Ignorance
259. Discourse on Comprehension
260. Discourse on Cessation
261. Discourse on Puṇṇa
262. Discourse to Channa
263. Discourse on What Should be Said
264. Discourse on a Small Ball of Earth
265. Discourse on Bubbles and Foam
266. First Discourse on Not Knowing
267. Second Discourse on Not Knowing
268. Discourse on the Flowing River
269. Discourse on Jeta's Grove
270. Discourse on the Tree
271. Discourse on Admonishing Tissa
272. Discourse on Perceptions
Keywords Saṃyukta-āgama; Five Aggregates

256. [First Discourse on Ignorance] (2)
Thus have I heard. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. At that time the venerable Sāriputta and the venerable Mahākoṭṭhita were on Mount Vulture Peak.

Then, in the afternoon the venerable [Mahā]koṭṭhita rose from meditation and approached the venerable Sāriputta. Having exchanged polite greetings and in various ways expressed their mutual delight, the venerable Mahākoṭṭhita withdrew to sit at one side and then said to the [venerable] Sāriputta: "I would like to ask a question. Would you have free time for me to speak?"

Sāriputta said: "According to what you have to ask, on knowing it I
shall reply."

Mahākoṭṭhita asked Sāriputta: "Regarding ignorance: What is ignorance? Who has this ignorance?"

Sāriputta replied: [64c] "One who is ignorant is reckoned as not
understanding, one who does not understand is ignorant."

[Mahākoṭṭhita asked again]: "What does he not understand?"

[Sāriputta said]: "That is, of bodily form, which is impermanent, hedoes not understand as it really is that bodily form is impermanent. Of bodily form, which is of a nature to wear away, he does not understand as it really is that bodily form is of a nature to wear away. Of bodily form, which is of a nature to arise and cease, he does not understand as it really is that bodily form is of a nature to arise and cease.

"Of feeling ... perception ... formations ... consciousness ... he does not understand as it really is that feeling ... perception ... formations ... consciousness is impermanent. Of consciousness, which is of a nature to wear away, he does not understand as it really is that consciousness is of a nature to wear away. Of consciousness, which is of a nature to arise and cease, he does not understand as it really is that consciousness is of a nature to arise and cease.

"Mahākoṭṭhita, not understanding these five aggregates of clinging as they really are, not seeing them, not comprehending them, being stupid, dull, and without understanding [in this respect] – this is called ignorance. One who fulfils this [condition] is called ignorant."

[Mahākoṭṭhita] asked again: "Sāriputta, regarding one who is knowledgeable: What is knowledge? Who has this knowledge?"

Sāriputta said: "Mahākoṭṭhita, regarding one who is knowledgeable, he understands. One who understands is called knowledgeable."

[Mahākoṭṭhita] asked again: "What does he understand?"

[Sāriputta said]: "That is,(3) of bodily form, which is impermanent, he understands as it really is that bodily form is impermanent. Of bodily form, which is of a nature to wear away, he understands as it really is that bodily form is of a nature to wear away. Of bodily form, which is of a nature to arise and cease, he understands as it really is that bodily form is of a nature to arise and cease.

"Of feeling ... perception ... for mations ... consciousness ... he understands as it really is that feeling ... perception ... formations ... consciousness is impermanent. Of consciousness, which is of a nature to wear away, he understands as it really is that consciousness is of a nature to wear away. Of consciousness, which is of a nature to arise and cease, he understands as it really is that consciousness is of a nature to arise and cease.

"[Mahā]koṭṭhita, understanding these five aggregates of clinging as they really are, seeing them, understanding them, realizing them, having wisdom in regard to them, comprehending them – this is called knowledge. One who fulfils this condition is called knowledgeable."

The two worthy ones kept on delighting in hearing what each other had said, rose from their seats and returned to their respective former dwellings.

257. [Second Discourse on Ignorance](4)
Thus have I heard. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. At that time the venerable Sāriputta and the venerable Mahākoṭṭhita were on Mount Vulture Peak.

Then, in the afternoon [the venerable] Mahākoṭṭhita rose from meditation and approached the venerable Sāriputta. Having exchangedpolite greetings and in various ways expressed their mutual delight, the venerable Mahākoṭṭhita withdrew to sit at one side and then said to the [venerable] Sāriputta: "I would like to ask a question. Would you have a little free time for me to speak?"

Sāriputta said: "Friend, you can just ask, on knowing it I shall reply."

Mahākoṭṭhita asked Sāriputta: "Regarding ignorance: What, again, is ignorance? Who has this ignorance?"

Sāriputta replied: "One who is ignorant is reckoned not to understand, one who does not understand is ignorant."

[Mahākoṭṭhita asked again]: "What does he not understand?"

[Sāriputta said:] "That is, he does not understand as it really is bodily form ... the arising of bodily form ... the cessation of bodily form, and he does not understand as it really is the path leading to the cessation of bodily form. He does not understand as it really is feeling ... perception ... formations ... consciousness ... the arising of consciousness ... the cessation of consciousness, and he does not understand as it really is the path leading to the cessation of consciousness.

"Mahākoṭṭhita, not understanding these five aggregates of clinging as they really are, not understanding them, not seeing them, not comprehending them, being stupid, dull, and without understanding [in this respect] – this is called ignorance. One who fulfils this [condition] is called ignorant."

[Mahākoṭṭhita] asked Sāriputta again: "What is knowledge? Who has this knowledge?

"Sāriputta said: "Regarding one who is knowledgeable, he understands. One who understands is knowledgeable."

[Mahākoṭṭhita] asked again: "What does he understand?"

Sāriputta said: "He understands as it really is bodily form ... the arising of bodily for m ... the cessation of bodily for m, and he understands as it really is the path leading to the cessation of bodily form. He understands as it really is feeling ... perception ... formations ... consciousness ... the arising of consciousness... the cessation of consciousness, and he understands as it really is the path leading to the cessation of consciousness.

"[Mahā]koṭṭhita, understanding these five aggregates of clinging as they really are, seeing them, understanding them, realizing them, having wisdom in regard to them, comprehending them – this is called being knowledgeable. One who fulfils this condition is called knowledgeable."

The two worthy ones kept on delighting in hearing what each other had said, rose from their seats and returned to their respective former dwellings.

258. [Third Discourse on Ignorance](5)
Thus have I heard. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. At that time the venerable Sāriputta and the venerable Mahākoṭṭhita were on Mount
Vulture Peak.

Then, in the afternoon Mahākoṭṭhita rose from meditation and approached Sāriputta. Having exchanged polite greetings and expressed their mutual delight, Mahākoṭṭhita withdrew to sit at one side and then said to Sāriputta: "I would like to ask a question. Friend, would you have free time to show me the answer?"

Sāriputta said: "Friend, you can just ask, on knowing it I shall reply."

Then Mahākoṭṭhita said to Sāriputta: "Regarding ignorance: How is someone ignorant? Who has this ignorance?"

Sāriputta said: "Not understanding is ignorance."

[Mahākoṭṭhita asked again]: "Not understanding what?"

[Sāriputta said]: "That is, he does not understand as it really is bodily form ... the arising of bodily form ... the cessation of bodily form ... the gratification of bodily form ... the danger in bodily form ... and he does not understand as it really is the escape from bodily form.(6) He does not understand as it really is feeling ... perception ... formations ... consciousness ... the arising of consciousness ... the cessation of consciousness ... the gratification of consciousness ... the danger in consciousness ... and the escape from consciousness. Mahākoṭṭhita, not understanding these five aggregates of clinging as they really are, not seeing them as they really are, not comprehending them, being dull and stupid [in this respect] – this is called ignorance. One who fulfils this condition is called ignorant.

"[Mahākoṭṭhita] asked again: "[Regarding] one who is knowledgeable: What is knowledge? Who has this knowledge?"

Sāriputta said: "One who understands is knowledgeable."

[Mahākoṭṭhita asked again]: "What does he understand?"

Sāriputta said: "He understands as it really is bodily form ... the arising of bodily form ... the cessation of bodily form ... the gratification of bodily form ... the danger in bodily form ... and he understands as it really is the escape from bodily form.(7) He understands as it really is feeling(8) ... perception ... formations ... consciousness ... the arising of consciousness ... the cessation of consciousness ... the gratification of consciousness ... the danger in consciousness ... and he understand as it really is the escape from consciousness.

"Mahākoṭṭhita, understanding these five aggregates of clinging as they really are, seeing them as they really are, understanding them, realizing them, having wisdom in regard to them, comprehending them – this is called being knowledgeable.(9)One who fulfils this [condition] is called knowledgeable."

Then the two worthy ones delighted in hearing what each other had said and left.

259. [Discourse on Comprehension](10)
Thus have I heard. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place. At that time the venerable Sāriputta and [the venerable] Mahākoṭṭhita were on Mount Vulture Peak.(11)

In the afternoon Mahākoṭṭhita rose from meditation and approached Sāriputta. Having exchanged polite greetings and expressed their mutual delight, Mahākoṭṭhita withdrew to sit at one side and then said to Sāriputta: "I would like to ask a question. Friend, would you have free time to show me the answer?"

Sāriputta said: "Friend, you can just ask, on knowing it I shall reply."

Then Mahākoṭṭhita asked Sāriputta: "If a monk, who has not yet attained comprehension of the Dharma,(12) wishes to seek comprehension of the Dharma, how should he diligently seek for it?(13) What teachings should he give attention to?

"Sāriputta said: "If a monk, who has not yet attained comprehension of the Dharma, wishes to seek comprehension of the Dharma, he should energetically give attention to the five aggregates of clinging as a disease, as a carbuncle, as a thorn, as a killer, as impermanent, as dukkha, as empty, and as not self.(14) Why is that? Because it is possible that a monk who energetically gives attention to these five aggregates of clinging [in this way] attains the realization of the fruit of streamentry."(15)

[Mahākoṭṭhita] asked again: "Sāriputta, having attained the realization of the fruit of stream-entry and wishing to attain the realization of the fruit of once-return, what teaching should he give attention to?"

Sāriputta said: "[Mahā]koṭṭhita, having attained the realization of the fruit of stream-entry and wishing to attain the realization of the fruit of once-return,(16) he should also energetically give attention to thenature of these five aggregates of clinging as a disease, as a carbuncle, as a thorn, as a killer, as impermanent, as dukkha, as empty, and as not self.(17) Why is that? Because it is possible that a monk who energetically gives attention to these five aggregates of clinging [in this way] attains the realization of the fruit of once-return."

Mahākoṭṭhita asked Sāriputta again: "Having attained the realization of the fruit of once-return and wishing to attain the realization of the fruit of non-return, what teaching should he give attention to?"(18)

Sāriputta said: "[Mahā]koṭṭhita, having attained the realization of the fruit of once-return and wishing to attain the realization of the fruit of non-return, he should again energetically give attention to the nature of these five aggregates of clinging as a disease, as a carbuncle, as a thorn, as a killer, as impermanent, as dukkha, as empty, and as not self.(19) Why is that? Because it is possible that a monk who energetically gives attention to these five aggregates of clinging [in this way] attains the realization of the fruit of non-return."(20)

[Mahākoṭṭhita asked Sāriputta again: "Having attained the realization of the fruit of non-return and wishing to attain the realization of the fruit of arahantship, what teaching should he give attention to?"

Sāriputta said: "Mahākoṭṭhita, having attained the realization of the fruit of non-return] and wishing to attain the realization of the fruit of arahantship,(21) he should again energetically give attention to the nature of these five aggregates of clinging as a disease,(22) as a carbuncle, as a thorn, as a killer, as impermanent, as dukkha, as empty, and as not self.(23) Why is that? Because it is possible that a monk who energetically gives attention to these five aggregates of clinging [in this way] attains the realization of the fruit of arahantship."

Mahākoṭṭhita asked Sāriputta again: "Having attained the realization of the fruit of arahantship, what teaching should he further give attention to?"(24)

Sāriputta said: "Mahākoṭṭhita, an arahant still gives attention to the nature of these five aggregates of clinging as a disease, as a carbuncle, as a thorn, as a killer, as impermanent, as dukkha, as empty and asnot self.(25)Why is that? [Not] for the sake of attaining what had notbeen attained,(26)for the sake of realizing what had not been realized,[but] for the sake of a pleasant abiding in the here and now."(27) Then the two worthy ones delighted in hearing what each other had said and left.

260. [Discourse on Cessation](28)
Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. At that time the venerable Sāriputta approached the venerable Ānanda.(29) Having exchanged polite greetings, the venerable Sāriputta withdrew to sit at one side and then asked the venerable Ānanda: "I would like to ask a question. Friend, would you have free time to show me the answer?"(30)

Ānanda said: "Friend, you can just ask, on knowing it I shall reply."

Sāriputta said: "Ānanda, regarding one who has [realized] cessation: What is cessation? Who has [realized] this cessation?"(31)

Ānanda said: "Sāriputta, the five aggregates of clinging are the product of former deeds, of former intentions.(32) They are impermanent and of a nature to cease. Because of their nature to cease, this is called cessation. What are the five? That is, the bodily form aggregate of clinging is the product of former deeds, of former intentions. It is impermanent and of a nature to cease. Because of its nature to cease, this is called cessation. In the same way feeling ... perception ... formations ... consciousness is the product of former deeds, of former intentions. It is impermanent and of a nature to cease. Because of its nature to cease, this is called cessation."(33)

Sāriputta said: "Indeed, indeed, Ānanda, as you said: these five aggregates of clinging are the product of former deeds, of former intentions. They are impermanent and of a nature to cease. Because of their nature to cease, this is called cessation. What are the five? That is, the bodily form aggregate of clinging is the product of former deeds, of former intentions. It is impermanent and of a nature to cease. Because of its nature to cease, this is called cessation. In the same way feeling ... perception ... formations ... consciousness is the product of former deeds, of former intentions. It is impermanent and of a nature to cease. Because of its nature to cease, this is called cessation.

"Ānanda, if these five aggregates of clinging were not the product of former deeds, of former intentions, how could they cease? Ānanda, because the five aggregates of clinging are the product of former deeds, of former intentions, they are impermanent and of a nature to cease. Because of their nature to cease, this is called cessation."

Then the two worthy ones delighted in hearing what each other had said and left.(34)

261. [Discourse on Puṇṇa](35)
Thus have I heard. At one time the venerable Ānanda was staying at Kosambī in Ghosita's Park.(36)

Then the venerable Ānanda said to the monks: "At the time of having just been recently ordained,(37) the venerable Puṇṇa Mantāniputta often gave me profound teachings, speaking like this:'Ānanda, it is by clinging to states that one conceives 'I am this', not without clinging to states.(38) Ānanda, by clinging to what states does one conceive 'I am this', not without clinging to them? Clinging to bodily form one clings to it as 'I am this', not without clinging to it. Clinging to feeling ... perception ... formations ... consciousness one clings to it as 'I am this', not without clinging to it.

'Just as a person who holds in his hand a clear mirror or clean water [in a bowl as a] mirror and clings to it to see his own face, who sees because of clinging to [the mirror], not without clinging to it.(39)

'Therefore Ānanda, clinging to bodily form one clings to it conceiving it as 'I am this', not without clinging to it. Clinging to feeling ... perception ... formations ... consciousness one clings to it conceiving it as 'I am this', not without clinging to it. Why is that?

'Ānanda, is bodily form permanent or is it impermanent?'

"[I] replied: 'It is impermanent.'

"[Puṇṇa] asked again: 'What is impermanent, is it dukkha?'

"[I] replied: 'It is dukkha.'

"[Puṇṇa] asked again: 'What is impermanent, dukkha, of a nature to change, does a noble disciple herein further conceive it as self, as distinct from the self [in the sense of being owned by it], as existing [within the self, or the self] as existing [within it]?'

"[I] replied: 'No.'

"[Puṇṇa asked again]: 'In the same way feeling ... perception ... formations ...consciousness, is it permanent or is it impermanent?'

"[I] replied: 'It is impermanent.'

"[Puṇṇa] asked again: 'What is impermanent, is it dukkha?'

"[I] replied: 'It is dukkha.'

"[Puṇṇa] asked again: 'What is impermanent, dukkha, of a nature to change, would a learned noble disciple herein further conceive it as self, as distinct from the self [in the sense of being owned by it], as existing [within the self, or the self] as existing [within it]?'

"[I] replied: 'No.'

"[Puṇṇa said]: 'Ānanda, therefore, [whatever] bodily form, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all that is not self, is not distinct from the self [in the sense of being owned by it], does not exist [within the self nor does a self] exist [within it]. In the same way[whatever] feeling ... perception ... formations ... consciousness, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all that is not self, is not distinct from the self [in the sense of being owned by it], does not exist [within the self nor does a self] exist [within it]. One understands it as it really is and examines it as it really is.(40)

'A noble disciple who contemplates like this gives rise to disenchantment in regard to bodily form, is free from desire for it and becomes liberated, [knowing]: 'Birth for me has been eradicated, the holy life has been established, what had to be done has been done, I myself know that there will be no receiving of any further existence.' In the same way [a noble disciple] gives rise to disenchantment in regard to feeling ... perception ... formations ... consciousness, is free from desire for it and becomes liberated, [knowing]: 'Birth for me has been eradicated, the holy life has been established, what had to be done has been done, I myself know that there will be no receiving of any further existence.'

"Monks, you should know that the venerable [Puṇṇa] greatly benefitted me. When I had heard this teaching from the venerable one, I attained the pure eye of Dharma that is remote from [mental] stains and free from [mental] dust.(41) From then on I often spoke to the four assemblies in reliance on this teaching, without mentioning what is from other heterodox recluses, brahmins and wanderers."

262. [Discourse to Channa](42)
Thus have I heard. At one time a community of many senior monks was staying at Benares in the Deer Park at Isipatana, not long after the Buddha had attained final Nirvāṇa.(43) Then, in the morning, the elder Channa put on his robe and took his bowl to enter the town of Benares to beg for food. Having eaten, he put away his robe and bowl. Having washed his feet, he took hold of a door opener and,(44) moving from [one] grove to [another] grove, from [one] dwelling to [another] dwelling, from [one] walking path to [another] walking path, everywhere [on seeing] monks he made this request: (45)

"Give me an instruction, teach me the Dharma, so that Iunderstand the Dharma and see the Dharma, so that I shall understand in accordance with the Dharma and contemplate in accordance with the Dharma."

Then the monks said to Channa: "Bodily form is impermanent ... feeling ... perception ... formations ... consciousness is impermanent. All formations are impermanent, all things are not self,(46) Nirvāṇa is the peace of cessation."(47)

Channa said to the monks: "I already know that bodily form is impermanent ... feeling ... perception ... formations ... consciousness is impermanent; that all formations are impermanent, that all things are not self, and that Nirvāṇa is the peace of cessation."

Channa further said: "Yet I do not delight in hearing this: 'All formations, being completely empty, are not to be taken up; the cessation of craving, being free from desire, is Nirvāṇa.' Herein, how could it be for me to say [as if I had realized it]: 'Knowing like this, seeing like this – this is called seeing the Dharma?'"(48) He spoke in this way a second and a third time.

Channa further said: "Herein who else has the power and ability to teach me the Dharma, so that I understand the Dharma and see the Dharma?" Then he thought further: "The venerable Ānanda is now in Ghosita's Park in the country of Kosambī. Formerly he served and attended on the Blessed One.(49) He was praised by the Buddha and is a good friend to all of his companions in the holy life. He certainly will be able to teach me the Dharma, so that I understand the Dharma and see the Dharma."

Then, when the night was over, in the morning, Channa put on his robe and took his bowl to enter the town of Benares to beg for food. Having eaten, he put away his bedding. Having put away his bedding, he took his robe and bowl to set out for the country of Kosambī.(50)

Walking in stages he reached the country of Kosambī. Having put away his robe and bowl, and having washed his feet, he approached the venerable Ānanda. Having exchanged polite greetings, Channa withdrew to sit at one side and then said to the venerable Ānanda:

"At one time senior monks were staying at Benares

in the Deer Park at Isipatana. Then in the morning I put on my robe and took my bowl to enter the town of Benares to beg for food. Having eaten, I put away my robe and bowl. Having washed my feet, I took hold of a door opener and, moving from [one] grove to [another] grove, from [one] dwelling to [another] dwelling, from [one] walking path to [another] walking path, everywhere on seeing monks I made this request: 'Give me an instruction, teach me the Dharma, so that I understand the Dharma and see the Dharma.' Then the monks gave me this teaching: 'Bodily form is impermanent ... feeling ... perception ... formations ...consciousness is impermanent. All formations are impermanent, all things are not self, Nirvāṇa is the peace of cessation.'

"At that time I said to the monks: 'I already know that bodily form is impermanent ... feeling ... perception ... formations ... consciousness is impermanent; that all formations are impermanent, all things are not self, and that Nirvāṇa is the peace of cessation. Yet I do not delight in hearing this: 'All formations, being completely empty, are not to be taken up; the cessation of craving, being free from desire, is Nirvāṇa.' Herein, how could it be for me to say [as if I had realized it]: 'Knowing like this, seeing like this – this is called seeing the Dharma?'

"At that time I thought: 'Herein who else has the power and ability to teach me the Dharma, so that I understand the Dharma and see the Dharma?' Then I thought further: 'The venerable Ānanda is now in Ghosita's Park in the country of Kosambī. Formerly he served and attended on the Blessed One. He was praised by the Buddha and is a good friend to all of his companions in the holy life. He certainly will be able to teach me the Dharma, so that I understand the Dharma and see the Dharma.'"

It would be well if the venerable Ānanda now were to teach me the Dharma, so that I understand the Dharma and see the Dharma."

Then the venerable

Ānanda said to [the venerable] Channa: "It is well, Channa, my mind is greatly pleased. Friend, I rejoice in your ability to come forward among the companions in the holy life, without hiding anything, uprooting the thorn of vanity and falsehood.(51)

"Channa, a foolish worldling is unable to understand [fully] that bodily form is impermanent, that feeling ... perception ... formations ... consciousness is impermanent; that all formations are impermanent, that all things are not self, and that Nirvāṇa is the peace of cessation.(52)

You are now able to accept this sublime teaching. Now listen to what I will tell you."

Then Channa thought: "I am now delighted and have attained a wonderful state of mind, attained an inspired and joyful state of mind. I am now [indeed] able to accept this sublime teaching."

At that time Ānanda told Channa: "Formerly I heard this from the Buddha, an instruction given to Mahākaccāna: 'People in the world are confused,(53) depending on two extremes: Existence and nonexistence. People in the world cling to objects and conceive them in the mind with attachment.(54)

'Kaccāna, if one does not accept, does not cling to, does not get established on and does not conceive of a self, then when this dukkha arises, it [just] arises; when it ceases, it [just] ceases. Kaccāna, herein without doubt, without being puzzled, without needing to rely on others, one is able to understand this for oneself – this is called right view, as taught by the Tathāgata. Why is that? 'Kaccāna, rightly contemplating the arising of the world as it really is, one will not give rise to the view of the non-existence of the world. Rightly contemplating the cessation of the world as it really is, one will not give rise to the view of the existence of the world. 'Kaccāna, avoiding these two extremes the Tathāgata teaches the middle way; that is, because this exists, that exists; because of the arising of this, that arises [as well]; (55) that is, conditioned by ignorance are formations ... up to ... birth, old age, disease, death, worry, sorrow, vexation, and pain arise. That is, because of this not existing, that does not exist; because of the cessation of this, that ceases [as well]; that is, with the cessation of ignorance, formations cease ... up to ... birth, old age, disease, death, worry, sorrow, vexation, and pain cease.'"

When the venerable Ānanda gave this teaching, the monk Channa attained the pure eye of Dharma that is remote from [mental] dust and free from [mental] stains. At that time the monk Channa saw the Dharma, attained the Dharma, understood the Dharma, excelled in the Dharma, transcended doubt and without needing to rely on others [any more] he had attained fearlessness in the Dharma taught by the great teacher.(56) Respectfully with his palms held together he said to
the venerable Ānanda: "This is just as it should be. In this way a knowledgeable and wise companion in the holy life, a skilful good friend instructs, gives instruction, admonishes, and teaches the Dharma. Now hearing the Dharma in this way from the venerable Ānanda that: 'All formations are empty, they will all be appeased, they are not to be taken up; the cessation of craving, being free from desire, complete eradication, is Nirvāṇa', my mind delights in it and is rightly established in liberation, without again turning back, without further having a view of a self, only seeing the right Dharma."(57)

Then Ānanda said to Channa: "You have now attained great benefit in wholesomeness by attaining the noble eye of wisdom into the profound Dharma of the Buddha."

Then the two worthy ones, who kept on delighting, rose from their seats and returned to their respective former dwellings.

263. [Discourse on What Should be Said](58)
Thus have I heard. At one time the Buddha was staying in the Kuru country, in the village of Kammāsadamma.(59)

At that time the Buddha said to the monks: "I [say] that the destruction of the influxes is attained based on knowledge and vision, not without knowledge and vision.(60)How is it that the destruction of the influxes is attained based on knowledge and vision, not without knowledge and vision?(61) That is, [by knowing and seeing that]: 'This is bodily form, this is the arising of bodily form, this is the cessation of bodily form; this is feeling ... perception ... formations ... consciousness, this is the arising of consciousness, this is the cessation of consciousness.'

"Without cultivating the means that bring success, yet [a monk] makes the mental aspiration: 'May I eradicate the influxes and may my mind attain liberation' – it should be known that such a monk is certainly not able to attain the eradication of the influxes and be liberated. Why is that? It is because of not cultivating. Not cultivating what? That is, not cultivating the establishments of mindfulness, the right efforts, the bases for supernatural power, the faculties, the powers, the awakening [factors], and the [noble eightfold] path."'

"It is just as a brooding hen who has laid many eggs, but who is unable to shelter and incubate them,(62)regulating their changing temperature at the proper time.(63) Yet she wishes: 'May the chicks with their beaks and claws peck the egg and hatch on their own, emerging safely from the eggshells. It should be known that the chicks do not have the power on their own that would enable them to emerge safely from the eggshells by means of their beaks and claws. Why is that? It is because the mother hen has not been able to shelter and incubate them, regulating their temperature at the proper time and [thereby] nurturing the chicks."In the same way, without energetically cultivating what brings success, yet a monk has the wish: 'May I attain the eradication of the influxes and be liberated' – it is impossible [for him to achieve that]. Why is that? It is because of not cultivating. Not cultivating what? That is, not cultivating the establishments of mindfulness, the right efforts, the bases for spiritual power, the faculties, the powers, the awakening [factors], and the [noble eightfold] path. "If a monk cultivates what brings success, even though he does not have the wish: 'May I eradicate the influxes and be liberated', yet such a monk will naturally eradicate the influxes and his mind will attain liberation. Why is that? It is because of cultivating. Cultivating what? That is, cultivating the establishments of mindfulness, the right efforts, the bases for supernatural power, the faculties, the powers, the awakening [factors], and the [noble eightfold] path."

It is just as a brooding hen who has properly provided for her eggs by sheltering them and incubating them, properly regulating their temperature at the proper time. Even if she does not have the wish that the chicken come out on their own by means of pecking at the eggshells, nevertheless the chicken will be able to emerge safely from the eggshells by their own means. Why is that? It is because that brooding hen has sheltered and incubated them, properly regulating their temperature at the proper time.

"In the same way, a monk who properly cultivates the means, even if he does not additionally have the wish to eradicate the influxes and be liberated, yet such a monk will naturally eradicate the influxes and his mind will attain liberation. Why is that? It is because of cultivating. Cultivating what? That is, cultivating the establishments of mindfulness, the right efforts, the bases for supernatural power, the faculties, the powers, the awakening [factors], and the [noble eightfold] path.

"It is just as a skilled master or a skilled master's apprentice who [regularly] takes hold of the handle of a hatchet with his hand. Taking hold of it continuously, tiny impressions of the hand and the fingers become gradually visible in places. Even if he is not aware of the tiny impressions on the handle of the hatchet, the impressions become visible in places.(64)

"In the same way, a monk who energetically cultivates what brings success does not know and see on his own: 'Today this much of the influxes has been eradicated, tomorrow this much of the influxes will be eradicated.' Yet that monk knows that the influxes are being eradicated. Why is that? It is because of cultivating. Cultivating what? That is, cultivating the establishments of mindfulness, the right efforts, the bases for supernatural power, the faculties, the powers, the awakening [factors], and the [noble eightfold] path.

"It is just as a great ship that is [docked] on the sea shore during the
summer. For six months being blown on by the wind and exposed to
the sun, its rigging gradually breaks apart.65
"In the same way, a monk who energetically cultivates what brings
success will gradually attain liberation from all fetters, underlying
tendencies, defilements, and entanglements.66
Why is that? It is
because of properly cultivating. Cultivating what? That is, cultivating
the establishments of mindfulness, the right efforts, the bases for
supernatural power, the faculties, [67c] the powers, the awakening
[factors], and the [noble eightfold] path."
When this teaching was given, sixty monks, not giving rise to the
influxes in their mind, attained liberation.67
When the Buddha had
spoken this discourse, the monks, hearing what the Buddha had said,
were delighted and received it respectfully.
264. [Discourse on a Small Ball of Earth]68
Thus have I heard. At one time the Buddha was staying at Sāvatthī in
Jeta's Grove, Anāthapiṇḍika's Park.
65 According to SN 22.101 at SN III 155,6, the rigging had already been affected when
the ship was in the water for six months and is now further affected by sun and wind,
when the ship is hauled up on dry land during the winter. It then breaks apart when
a rain comes. The Bhaiṣajyavastu, T 1448 at T XXIV 32a11, also describes the ship
being first in the water for six months and then hauled up on the shore (although in
its account this happens during the summer), where it is then affected by wind and
sun. When later a great rain comes, it naturally breaks apart.
66 SN 22.101 at SN III 155,11 just mentions the breaking apart of the fetters, saṃyojana;
the Bhaiṣajyavastu, T 1448 at T XXIV 32a13, lists several detrimental states that are
overcome, similar to SĀ 623.
67 SN 22.101 does not report the outcome of the teaching or the delighted reaction
of the monks; the Bhaiṣajyavastu, T 1448 at T XXIV 32a16, also reports that sixty
monks attained full liberation.
68 Parallels: SN 22.96 at SN III 143,12, MĀ 61 at T I 496a15 and EĀ 24.4 at T II 617b7.
The section that describes the karmic fruits of the Buddha's seven years of mettā
practice has parallels in AN 7.58 at AN IV 89,1 and It 22 at It 15,2.

At that time a certain monk, while meditating and reflecting, had
the thought: "Is there a bodily form that is permanent, lasting and
unchanging, that firmly remains?69
In the same way, is there a feeling
... perception ... formations ... consciousness that is permanent, lasting
and unchanging, that firmly remains?"
Then in the after noon the monk rose from his meditation and
approached the Buddha. He paid homage with his head at the
[Buddha's] feet, withdrew to stand at one side and said to the Buddha:
"Blessed One, while meditating and reflecting, I had the thought:
'Is there a bodily form that is permanent, lasting and unchanging,
that firmly remains? In the same way, is there a feeling ... perception
... for mations ... consciousness that is permanent, lasting and
unchanging, that firmly remains?' I now ask the Blessed One:70
'Is
there a bodily form that is permanent, lasting and unchanging, that
firmly remains? Is there a feeling ... perception ... formations ...
consciousness that is permanent, lasting and unchanging, that firmly
remains?'"
At that time the Blessed One took in his hand a small ball of earth and
said to the monk:71
"Do you see the ball of earth in my hand?"
The monk said to the Buddha: "I have seen it, Blessed One."
[The Buddha said]: "Monk, [even] a self as much as this small [ball]
of earth cannot be obtained, supposing one could obtain a self which
is of a nature to be permanent, lasting and unchanging, that firmly
remains."
69 According to MĀ 61 at T I 496a20, he also wondered if such a permanent and
unchanging bodily form is entirely pleasant, 一向樂.
70 Adopting the variant 白instead of 日.
71 In SN 22.96 at SN III 144,3, MĀ 61 at T I 496a26 and EĀ 24.4 at T II 617b12, the
Buddha first denies that any such bodily form, etc., could exist, and then delivers the
simile. Another difference is that according to SN 22.96 at SN III 144,10 and MĀ 61
at T I 496a28 what he took up to provide an illustration was cowdung, gomayapiṇḍa/
牛糞, while EĀ 24.4 at T II 617b21 speaks of earth, 土. The Vastusaṃgrahaṇī, T 1579
at T XXX 781b14, mentions a ball of mud or a ball of cowdung, 泥團或牛糞團.
29
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
The Buddha said to the monk: "I recall in former lives I cultivated
merits for a long time, attaining superior, sublime, agreeable, and
lovable fruits. For seven years I cultivated a mind of benevolence
(mettā). For seven aeons of evolution and destruction I did not return
to this world. For seven aeons of destruction I was born in the Heaven
of Radiance (ābhassara), for seven aeons of evolution I was in turn
born in an empty palace in the Brahmā world, becoming the great
Brahmā king, without superior, without [anyone] higher, ruler over a
thousand world systems. After that I became the heavenly king Sakka
thirty-six times.72
"For a hundred-thousand times I became a noble wheel-turning
king, ruler of the four continents, governing by the right Dharma,
endowed with the seven treasures, that is, the wheel treasure, the
elephant treasure, the horse treasure, the jewel treasure, the precious
woman treasure, the master steward treasure, and the master general
treasure.73
I was endowed with a thousand sons, which were all
brave and strong. In the four oceans and on level land there were no
poisonous thorns. Without threat, without coercion, I governed by
relying on the Dharma.
"As is customary for a consecrated king, I had eighty-four thousand
elephants,74
all adorned with various jewels and decorated, covered
72 The Buddha's practice of mettā and the resultant rebirths in heavenly spheres are not
mentioned in SN 22.96 (although a similar account can be found in AN 7.58 at AN
IV 89,1 and It 22 at It 15,2). MĀ 61 at T I 496b5 proceeds similar to SĀ 264, as does
EĀ 24.4 at T II 617b27, although without mentioning the practice of mettā.
73 SN 22.96 at SN III 144,21 and MĀ 61 at T I 496b10 only report a past life of the
Buddha as a consecrated warrior king, without indicating that he was a cakkavattin.
EĀ 24.4 at T II 617c1 qualifies him as a wheel-turning king, 轉輪聖王, preceded by
listing the seven jewels with which according to tradition such a king is endowed.
Thus the application of the cakkavattin motif could be a later development in SĀ
264; for a study of another case that shows a gradual application of this motif cf.
Anālayo 2011b.
74 The sequence of listing the various endowments, always counted as 84,000, as well
as the type of endowments, differ in the parallel versions.
30 法鼓佛學學報第12期（民國102年）
75 My reconstructions of the proper names of the elephant, the horse, the chariot, and
the town follow Akanuma 1930/1994: 714, 732, 751, and 332. In the case of the first
three, the transcriptions employed at the present juncture, SĀ 264 at T II 67c28ff,
differ from those found a little later at T II 68a24ff. Thus the elephant is referred to as
布薩and 布薩陀, the horse as
婆羅and 婆羅訶, and the chariot as 毗闍耶難提and 毘闍
耶難提.
76 The story of the elephants meeting on their own is without counterpart in the parallel
versions.
77 SĀ 264 at T II 68a7 precedes the name of the chariot with 跋求, a character pair that
recurs in SĀ 809 at T II 207b21 as part of a rendering of the river Vaggumudā, 跋求摩
河, hence I assume that in the present context the couplet might be rendering an Indic
original corresponding to vaggu, "beautiful".
with a net of jewels, with bejewelled banners put on them; foremost
of them was the elephant-king Uposatha.75
In the morning and in
the afternoon,76
at these two times they met in front of the palace on
their own. Then I thought: 'This great crowd of elephants come and
go again and again, day in day out, [68a] killing innumerable beings
by stepping on them. Let me now have [only] forty-two thousand
elephants come once in a hundred years.' According to my wish,
out of the eighty-four thousand elephants, [only] forty-two thousand
elephants came once in a hundred years.
"As is customary for a consecrated king, I had also eighty-four
thousand horses, with riding equipment made of pure gold, covered
with golden nets; foremost of them was the horse-king Valāhaka.
"As is customary for a consecrated king, I had eighty-four thousand
chariots, that is, golden chariots, silver chariots, beryl chariots, and
crystal chariots, with lion, tiger, leopard hides, and variously coloured
woollen blankets as covering and lining; foremost of them was the
chariot Vejayanta of beautiful sound.77
"As is customary for a consecrated king, I had eighty-four thousand
cities, peaceful and flourishing, with abundant people; foremost of
them was the royal town Kusāvatī.
31
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
"As is customary for a consecrated king, I had eighty-four thousand
palaces, that is, of gold, silver, beryl, crystal, and precious gems;
foremost of them was the [palace] Vyūha.78
"Monk, as is customary for a consecrated king, I had eighty-four
thousand types of bejewelled beds, that is, of gold, silver, beryl, and
crystal, with various silk mattresses, woollen rugs, and woollen
coverlets, with antelope hide as bedding and red pillows placed on
top.
"Again, monk, as is customary for a consecrated king, I had eightyfour
thousand garments, that is, silk, linen, cotton, and woollen
garments.
"Again, monk, as is customary for a consecrated king, I had eightyfour
thousand precious women, that is, women from the warrior [class],
or women from [classes] similar to the warrior [class],79
and other
women as well.
"Again, monk, as is customary for a consecrated king, I had eightyfour
thousand vessels with meals,80
endowed with a variety of
flavours.
"Monk, out of the eighty-four thousand precious women, I had
only one waiting on me; out of the eighty-four thousand bejewelled
garments, I wore only one garment; out of the eighty-four thousand
bejewelled beds, I lay down on only one bed; out of the eighty-four
thousand palaces, I dwelled in only one palace; out of the eighty-four
78 My reconstruction of the name of the palace follows a suggestion made in the
Fóguāng edition page 71 note 3. SN 22.96 at SN III 144,26 gives the name as
dhammapāsāda, "Palace of Dharma"; MĀ 61 at T I 496b21 has the similar "Hall of
the Right Dharma", 正法殿; and EĀ 24.4 at T II 617c5 also speaks of the "Dharma
Hall", 法講堂.
79 Judging from the gloss in Spk II 325,29 on the corresponding expression in SN 22.96,
the point at stake are women who are from a warrior parent and a brahmin parent.
80 Adopting the variant 釜instead of 飲.
32 法鼓佛學學報第12期（民國102年）
thousand cities, I lived in only one city, called Kusāvatī; out of the
eighty-four thousand chariots, on going out of the town for sightseeing
I drove in only one chariot, called Vejayanta by name; out of the
eighty-four thousand horses, I rode only one horse, called Valāhaka,
whose hair and tail were of purplish colour; out of the eighty-four
thousand elephants, on going out of the town for sightseeing I rode
only one elephant, called Uposatha.
"Monk, attaining such might and comfort is the fruit of what deeds?
It is the fruit of three types of deed. What are the three? The first is
giving, the second is self-discipline, and the third is cultivating the
path.81
"Monk, you should know, [68b] a worldling is defiled by pursuing
the five sensual pleasures, without getting enough of them. A noble
person, who is accomplished in wisdom, will always be contented.82
"Monk, all these formations are from the past and have ceased,
they are from the past and have changed.83
Those various natural
endow ments that could be given a name, they all have been
obliterated.
81 While this passage has not counterpart in SN 22.96, a similar exposition can be
found in MĀ 61 at T I 496c28, according to which the three deeds were giving,
self-discipline, and restraint, and in EĀ 24.4 at T II 617c28, which lists giving,
benevolence, and self restraint.
82 The contrast between the worldling and the noble disciple is not found in the two
parallels.
83 SN 22.96 at SN III 147,1 continues, after the indication that all those saṅkhāras from
the past have changed and disappeared, by enjoining disenchantment, dispassion,
and liberation from all saṅkhāras, after which it concludes. MĀ 61 at T I 496c29 just
indicates that all that has ceased and was lost, after which it directly proceeds to the
question and answer exchange on the five aggregates. EĀ 24.4 at T II 618a1 notes
that all those formations have forever ceased without remainder, contrasting the lack
of satisfaction derived from those sensual pleasures to the satisfaction to be gained
from the noble discipline, after which it also proceeds to the question and answer
exchange on the five aggregates.
33
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
"Therefore, monk, [let] all formations be forever appeased, be
disenchanted with them, abandon desire for them and be liberated
from them!
"Monk, is bodily form permanent or is it impermanent?"
The monk said to the Buddha: "It is impermanent, Blessed One."
[The Buddha said]: "What is impermanent, is it dukkha?"
The monk said to the Buddha: "It is dukkha, Blessed One."
[The Buddha said to] the monk: "What is impermanent, dukkha, of a
nature to change, would a noble disciple herein further conceive it as
self, as distinct from the self [in the sense of being owned by it], as
existing [within the self, or the self] as existing [within it]?"
The monk said to the Buddha: "No, Blessed One."
[The Buddha said]: "In the same way, is feeling ... perception ...
formations ... consciousness permanent or is it impermanent?"
The monk said to the Buddha: "It is impermanent, Blessed One."
[The Buddha said]: "What is impermanent, is it dukkha?"
The monk said to the Buddha: "It is dukkha, Blessed One."
[The Buddha said to] the monk: "What is impermanent, dukkha, of a
nature to change, would a noble disciple herein further conceive it as
self, as distinct from the self [in the sense of being owned by it], as
existing [within the self, or the self] as existing [within it]?"
The monk said to the Buddha: "No, Blessed One."
The Buddha said to the monk: "Any bodily form, whether past, future
or present, internal or external, gross or subtle, sublime or repugnant,
far or near, all such bodily form is not self, is not distinct from the self
[in the sense of being owned by it], does not exist [within the self nor
does a self] exist [within it]. In the same way feeling ... perception ...
formations ... consciousness, whether past, future or present, internal
or external, gross or subtle, sublime or repugnant, far or near, all that
is not self, is not distinct from the self [in the sense of being owned by
it], does not exist [within the self nor does a self] exist [within it].
34 法鼓佛學學報第12期（民國102年）
"Monk, you should give rise to disenchantment in regard to bodily
form,84
be free from desire for it and become liberated from it. In the
same way you should give rise to disenchantment in regard to feeling
... perception ... formations ... consciousness, be free from desire for it
and become liberated from it. Being liberated you will know and see:
'Birth for me has been eradicated, the holy life has been established,
what had to be done has been done, I myself know that there will be
no receiving of any further existence.'"
Then that monk, having heard what the Buddha had said, was
thrilled with delight, paid homage and left. Constantly mindful of
the teaching he had received on the earth ball simile, being alone in a
quiet place he energetically gave attention to it, being established in it
without negligence. Having been established in it without negligence,
[he came to know] that for whose sake a clansman's son shaves off
beard and hair, and out of right faith goes forth into homelessness to
train in the path for the unsurpassed supreme holy life, accordingly
knowing here and now and realizing directly that 'birth for me has
been eradicated, the holy life has been established, what had to be
done has been done, I myself know that there will be no receiving of
any further existence.'
Then that venerable one, understanding the Dharma accordingly, with
his mind attaining liberation, became an arahant.85
265. [Discourse on Bubbles and Foam]86
Thus have I heard. At one time the Buddha was staying in Ayojjhā, on
the bank of the river Ganges. [68c]
84 My translation follows a suggestion by Yìnshùn 1983: 65 note 3 to leave out one of
the two occurrences of
厭離, perhaps the result of an accidental duplication.
85 MĀ 61 at T I 497a28 also reports that, after practice in seclusion, the monk became
an arahant.
86 Parallels: SN 22.95 at SN III 140,21, T 105 at T I 501a4, T 106 at T I 501c8, a
discourse quotation in the Abhidharmakośabhāṣya, Pradhan 1967: 73,19, with a
35
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
At that time the Blessed One said to the monks: "It is just as if a
collection of foam drifts on a great wave that has risen on the river
Ganges, and a clear-sighted person carefully examines and analyses
it.87
At the time of carefully examining and analysing, [he finds that]
there is nothing in it, nothing stable, nothing substantial, it has no
solidity. Why is that? It is because there is nothing solid or substantial
in a collection of foam.
"In the same way, on carefully examining, attending to, and analysing
whatever bodily form, past, future, or present, internal or external,
gross or subtle, sublime or repugnant, far or near, a monk [finds that]
there is nothing in it, nothing stable, nothing substantial, it has no
solidity; it is like a disease, like a carbuncle, like a thorn, like a killer,
it is impermanent, dukkha, empty, and not self.88
Why is that? It is
because there is nothing solid or substantial in bodily form.
"Monks, it is just as when during a great rain there are bubbles on
[the surface of] water,89
arising and ceasing one after another, and
a clear-sighted person carefully examines, attends to, and analyses
them. At the time of carefully examining, attending to, and analysing
fuller quotation preserved in Śamathadeva's Abhidharmakośopāyikāṭīkā, D 4094
ju 239a2 or Q 5595 tu 273a3, translated below by Dhammadinnā 2013; as well as
quotations in the Bodhisattvayogācāracatuḥśatakaṭīkā, Suzuki 1994: 294,13, and in
the Prasannapadā, La Vallée Poussin1903/1970: 41,9 (again at 549,2); cf. also the
Viniścayasaṃgrahaṇī of the Yogācārabhūmi, Kramer 2005: 99,1 (8.2.5).
87 While in SN 22.95 the motif of the foam also takes the form of a simile, in T 105
at T II 501a7 and T 106 at T II 501c12 the same motif is part of a description of
what actually happened, in that the Buddha saw some foam carried away by the
river Ganges and then drew the attention of the monks to this. This appears to be an
instance of a pattern observable elsewhere, where something that originally would
have been merely a parable is eventually taken literally as something that really
happened; for further examples cf. Anālayo 2010: 59ff and Anālayo 2012a.
88 While SN 22.95 and T 106 do not have the comparisons to a disease, etc., and also
do not mention impermanence and dukkha, such topics are taken up in T 105 at T II
501a13.
89 SN 22.95 at SN III 141,5 adds that this happens during autumn.
36 法鼓佛學學報第12期（民國102年）
90 In SN 22.95 at SN III 141,18 the time period is the last month of the summer. T 106
at T II 501c29 similarly indicates that this happens during the last days of summer; T
105 at T II 501a22 just speaks of the summer season in general.
them, [he finds that] there is nothing in them, nothing stable, nothing
substantial, they have no solidity. Why is that? Because there is
nothing solid or substantial in water bubbles.
"In the same way, a monk carefully examines, attends to, and analyses
whatever feeling, past, future, or present, internal or external, gross or
subtle, sublime or repugnant, far or near. When carefully examining,
attending to, and analysing it, the monk [finds that] there is nothing
in it, nothing stable, nothing substantial, it has no solidity; it is like a
disease, like a carbuncle, like a thorn, like a killer, it is impermanent,
dukkha, empty, and not self. Why is that? It is because there is
nothing solid or substantial in feeling.
"Monks, it is just as when towards the end of spring or the beginning
of summer,90
in the middle of the day when the sun is strong and
there are no clouds and no rain, a shimmering mirage appears, and a
clear-sighted person carefully examines, attends to, and analyses it.
At the time of carefully examining, attending to, and analysing it, [he
finds that] there is nothing in it, nothing stable, nothing substantial,
it has no solidity. Why is that? It is because there is nothing solid or
substantial in a mirage.
"In the same way, a monk carefully examines, attends to, and analyses
whatever perception, past, future, or present, internal or external,
gross or subtle, sublime or repugnant, far or near. When carefully
examining, attending to, and analysing it, the monk [finds that] there
is nothing in it, nothing stable, nothing substantial, it has no solidity;
it is like a disease, like a carbuncle, like a thorn, like a killer, it is
impermanent, dukkha, empty, and not self. Why is that? It is because
there is nothing solid or substantial in perception.
"Monks, it is just as if a clear-sighted person in need of heartwood
takes hold of a sharp axe and enters a mountain forest, where he sees
37
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
a large plantain tree that is thick, straight, and tall.91
He cuts it down
at the root, chops off the treetop and gradually takes off leaf after leaf,
all of which are without solid core, and he carefully examines, attends
to, and analyses them. At the time of carefully examining, attending
to, and analysing them, [he finds that] there is nothing in them,
nothing stable, nothing substantial, [69a] they have no solidity.92
Why
is that? It is because there is nothing solid or substantial in a plantain
tree.
"In the same way, a monk carefully examines, attends to, and analyses
whatever formations, past, future, or present, internal or external,
gross or subtle, sublime or repugnant, far or near. When carefully
examining, attending to, and analysing them, the monk [finds that]
there is nothing in them, nothing stable, nothing substantial, they have
no solidity; they are like a disease, like a carbuncle, like a thorn, like
a killer, they are impermanent, dukkha, empty, and not self. Why is
that? It is because there is nothing solid or substantial in formations.
"Monks, it is just as if a master magician or the disciple of a master
magician at a crossroads creates the magical illusion of an elephant
troop, a horse troop, a chariot troop, and an infantry troop,93
and a
clear-sighted person carefully examines, attends to, and analyses it.
At the time of carefully examining, attending to, and analysing it, [he
finds that] there is nothing in it, nothing stable, nothing substantial,
it has no solidity. Why is that? It is because there is nothing solid or
91 T 106 at T II 502a9 adds that on seeing the plantain tree the person is very happy.
92 A section of a commentary on the present passage has been published by Matsuda
1994: 96f: katha(ṃ) sa(ṃ)skārāḥ kadalīnibhāḥ? tat yathā cakṣuṣmāṃ puruṣa ity
āryaśrāvakaḥ, tīkṣṇā kuṭhārī prajñāśastraṃ, vanapraveśaḥ paṃcagatyāttajanaṃ,
vividhātmabhāvād duḥkhād vṛkṣasādharmyeṇa kadalīstaṃbho, navo ṛjur iti
kārakabhojakātmadarśanaṃ, sa taṃ mūlataś chindya(d ātmada)(r)(rśana)prahāṇaṃ,
[patrapa]ṭṭaṃ vinibhujeta anekacetanāsaṃskāravipākamātrapravicayāt, sa tatra
phalgum api nāsādayet iti teṣāṃ kālāntarānavasthānāt, kutaḥ punaḥ sāram iti kutaḥ
punar atyānimittaṃ dhruvaṃ ātmānaṃ kārakaṃ bhojakaṃ vā drakṣyati.
93 SN 22.95 and T 106 do not specify what types of magical illusion are being created;
T 105 at T II 501b10 proceeds similar to SĀ 265.
38 法鼓佛學學報第12期（民國102年）
substantial in a magical illusion.94
"In the same way, a monk carefully examines, attends to, and analyses
whatever consciousness, past, future, or present, internal or external,
gross or subtle, sublime or repugnant, far or near. When carefully
examining, attending to, and analysing it, the monk [finds that] there
is nothing in it, nothing stable, nothing substantial, it has no solidity;
it is like a disease, like a carbuncle, like a thorn, like a killer, it is
impermanent, dukkha, empty, and not self. Why is that? It is because
there is nothing solid or substantial in consciousness."95
At that time the Blessed One, wishing to emphasize the significance
of what he had declared, spoke these stanzas:96
"Contemplate bodily form as a mass of foam,
feelings like bubbles on water,
perception like a glare in spring time,
formations like a plantain,
and the nature of any consciousness like a magical illusion,
94 Suzuki 1994: 294,13: tadyathā bhikṣavo māyākāro vā māyākārāntevāsī
caturma[hāpa]the vivi[dh]aṃ māyākarma vidarśayet, tadyathā hastikāyaṃ
rathakāyaṃ pattikāyaṃ taṃ cakṣuṣmān puruṣaḥ paśyen nidhyāyed yoniśaś
copaparīkṣeta, tasya taṃ paśyato nidhyāyato yoniśaś copaparīkṣamāṇasyāsato
'py asya khyāyād riktato 'pi tucchato 'py asārato 'pi. tat kasya hetoḥ? kim asmin
māyākṛte sāram astīti. A section of a commentary on the present passage has been
published by Matsuda 1994: 97: kathaṃ māyopamaṃ vijñānaṃ, māyākāraka iti
puṇyāpuṇyāniṃjyopagamyavijñā[nā](dhi)(r)vacanaṃ, caturmahāpathe sthi[tve]
ti catasṛṣu vijñānasthitiṣu pratiṣṭhāya, caturvidhaṃ māyākarmeti yathā tatra
hastikāyādayo dṛśyaṃte, na ca teṣāṃ hastyādikāyānāṃ pariniṣpattir evaṃ tad
vijñānaṃ puṇyāpuṇyāniṃjyopagaṃ caturvijñānasthitipratiṣṭhitaṃ narakādikam
ātmabhāvam upadarśayati, na ca tenaiva tasyātmabhāvasya pariniṣpattiḥ.
95 Suzuki 1994: 294,19: evam eva yat kiṃcid vijñānam atītānāgatapratyutpannam
ādhyātmikaṃ vā bāhyaṃ vaudārikaṃ vā sūkṣmaṃ vā hīnaṃ vā praṇītaṃ vā yad
vā dūre yad vāntike tad bhikṣuḥ paśyen nidhyāyed yoniśaś copaparīkṣeta, tasya tat
paśyato nidhyāyato yoniśaś copaparīkṣamāṇasyāsato 'py asya khyāyād riktato 'pi
tucchato 'py asārato 'pi rogato 'pi gaṇḍato 'pi śalyato 'py aghato 'py anityato 'pi
duḥkhato 'pi śūnyato 'py anātmato 'py asya khyāyāt. tat kasya hetoḥ? kim asmin
vijñānaskandhe sāram astīti.
96 Before turning to the stanzas, SN 22.95 at SN III 142,22 describes the disenchantment
of the noble disciple in regard to each aggregate that then issues in liberation.
39
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
as the Kinsman of the Sun has explained.97
"Carefully attending to it from all sides,
with right mindfulness examining it well,
it is [found to be] insubstantial and without solidity,
there is no a self or what belongs to a self
in this bodily aggregate, which is dukkha.98
"The Greatly Wise One has analyzed and explained that,
bereft of three things,
the body will become a thing that is abandoned:
Vitality, heat and any consciousness,
bereft of these, the remaining body falls apart
and will forever be discarded in a grave or in a cemetery,
like a log, without conscious perceptions.99
"This body is always in this way
illusory and false,100
enticing foolish people.
It is like a killer, like a poisonous thorn,101
being without any solidity.
97 Cf. La Vallée Poussin 1903/1970: 41,9: phenapiṇḍopamaṃ rūpaṃ, vedanā
budbudopamā, marīcisadṛśī saṃjñā, saṃskārāḥ kadalīnibhāḥ, māyopamaṃ ca
vijñānamuktamādityabandhunā. As already pointed out by Vetter 2000: 243 note 115,
the reference to the Buddha as a kinsman of the sun, found similarly in SN 22.95 at
SN III 142,31, gives the impression that this stanza was not originally composed by
the Buddha himself. This problem does not arise in T 105 at T II 501b20, as here the
stanza speaks of "all Buddhas" teaching like this, 諸佛.
98 A reference to dukkha is not found in the corresponding stanza in SN 22.95, T 105,
and T 106.
99 SN 22.95 at SN III 143,5 does not mention a grave or a cemetery and qualifies the
body as having become food for others and without volition; other occurrences
of this motif in the Pāli discourses speak of the body being like an unconscious
log, cf. MN 43 at MN 296,8 and Dhp 41. This is also the image found in the
Abhidharmakośabhāṣya, cf. Pradhan 1967: 73,19 (= Wogihara 1971: 668,16): āyur
ūṣmā 'tha vijñānaṃ, yadā kāyaṃ jahaty amī, apaviddhas tadā śete, yathā kāṣṭham
acetana iti. The version of the simile in T 105 at T II 501b26 describes grass or straw
that does not know anything, 猶草無所知.
100 Adopting the variant 偽instead of 為.
40 法鼓佛學學報第12期（民國102年）
"For a monk who energetically cultivates
contemplation of this bodily form aggregate,102
[69b]
day and night constantly engaging in it
with right comprehension and collected mindfulness established,
conditioned formations will be appeased
and he forever attains the cool place."103
Then the monks, hearing what the Buddha had said, were delighted
and received it respectfully.
266. [First Discourse on Not Knowing]104
Thus have I heard. At one time the Buddha was staying at Sāvatthī in
Jeta's Grove, Anāthapiṇḍika's Park.
At that time the Buddha said to the monks: "Saṃsāra is without a
beginning, the revolving for a long time of those who are hindered by
ignorance and bound by the fetter of craving, without understanding
the origin of this dukkha. 105
101 SN 22.95 does not mention a poisonous thorn, the corresponding stanza in T 105
has neither a poisonous thorn nor the comparison to a killer (T 106 does not have
this stanza and the following stanza at all).
102 According to SN 22.95 at SN III 143,8 and T 105 at T II 501b29, all aggregates
should be contemplated in this way.
103 The corresponding stanza in SN 22.95 at SN III 143,10 is longer, enjoining that
the monk should discard all fetters, make a refuge for himself, dwell [as if]
his head were on fire, yearning for the immovable state; after which SN 22.95
concludes. La Vallée Poussin 1903/1970: 42,1: evaṃ dharmān vīkṣamāṇo, bhikṣur
ārabdhavīryavān, divā vā yadi vā rātrau, saṃprajñānan pratismṛtaḥ, pratividhyet
padaṃ śāntaṃ, saṃskāropaśamaṃ śivaṃ.
104 Parallels: SN 22.99 at SN III 149,22, SHT IX 2013 12V3-4, Wille and Bechert 2004:
18, and discourse quotations in the Abhidharmakośabhāṣya, Pradhan 1967: 471,23,
in the Divyāvadāna, Cowell and Neil 1886: 197,15, and in the Prasannapadā, La
Vallée Poussin 1903/1970: 218,4.
105 The present passage has several parallels in quotations: SHT IX 2013 12V3-4, Wille
and Bechert 2004: 18: tṛṣṇāgardūlabandhānāṃ satvānāṃ saṃdhāva ... s(a)ratā[ṃ]
pūrvā koṭī na [p]pr(a)[jñā]y(a)te; Pradhan 1967: 471,23: avidyānivaraṇānāṃ
41
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
"There is a time when it does not rain for a long time and the
hundreds of cereal plants and the vegetation that grows on the earth
all dry up completely.106
Monks, yet for living beings revolving in
saṃsāra, hindered by ignorance and bound by the fetter of craving,
there is no ending of the fetter of craving [by that], no eradication of
dukkha and making an end of it [by that].
"Monks, there is a time when it does not rain for a long time and the
water in the great ocean becomes completely exhausted. Monks,
[yet] for living beings revolving in saṃsāra, hindered by ignorance
and bound by the fetter of craving, there is no ending of the fetter of
craving [by that], no eradication of dukkha and making an end of it [by
that].
"Monks, there is a time when, after a long time, Sineru, the king of
mountains, completely collapses.107
[Yet] for living beings revolving
in saṃsāra, hindered by ignorance and bound by the fetter of craving,
there is no ending of the fetter of craving [by that], no eradication of
dukkha and making an end of it [by that].
"Monks, there is a time when, after a long time, the great earth is
completely destroyed. Yet, for living beings revolving in saṃsāra,
living beings hindered by ignorance and bound by the fetter of
craving, there is no ending of the fetter of craving [by that], no
sattvānāṃ ... saṃdhāvatāṃ saṃsaratām iti; Cowell and Neil 1886: 197,15:
anavarāgro bhikṣavaḥ saṃsāro 'vidyānivaraṇānāṃ sattvānāṃ tṛṣṇāsaṃyojanānāṃ
tṛṣṇārgalabaddhānāṃ dīrgham adhvānaṃ saṃdhāvatāṃ saṃsaratāṃ pūrvā
koṭir na prajñāyate duḥkhasya; and La Vallée Poussin 1903/1970: 218,4:
anavarāgro hi bhikṣavo jātijarāmaraṇasaṃsāra iti, avidyānivaraṇānāṃ sattvānāṃ
tṛṣṇāsaṃyojanānāṃ tṛṣṇāgāṇḍurabaddhānāṃ (de Jong 1978: 52: °gardūla°, Wille
and Bechert 2004: 30 note 25: °gaṇḍura°) saṃsaratāṃ saṃdhāvatāṃ pūrvā koṭir
na prajñāyata iti (the first part of the quote recurs in La Vallée Poussin 1903/1970:
328,6 and 535,6).
106 SN 22.99 does not have this illustration, as it begins right away with the drying up
of the ocean.
107 SN 22.99 at SN III 149,31 indicates that the mountain collapses because of being
burnt up. The same recurs in relation to the next illustration, where SN 22.99 at SN
III 150,3 again indicates that the earth disappears because of being burnt up.
42 法鼓佛學學報第12期（民國102年）
eradication of dukkha and making an end of it [by that].
"Monks, it is just as if a dog is bound to a post.108
[Because] that
bondage is not severed,109
for a long time [the dog] circles around that
post, revolving and turning around it.
"In the same way, monks, foolish living beings that do not understand
as it really is bodily form, the arising of bodily form, the cessation
of bodily form, the gratification of bodily form, the danger in bodily
form, and the escape from bodily form, for a long time revolve and
turn around bodily form.110
"In the same way not understanding as it really is feeling ... perception
... formations ... consciousness, the arising of consciousness, the
cessation of consciousness, the gratif ication of consciousness,
the danger in consciousness, and the escape from consciousness,
for a long time [foolish living beings] revolve and turn around
consciousness.
"Monks, [foolish living beings] follow after and turn around bodily
form, follow after and turn around feeling, follow after and turn
around perception, follow after and turn around formations, follow
after and turn around consciousness. Because of following after
and turning around bodily form, they are not liberated from bodily
form. Because of following after and turning around feeling ...
perception ... formations ... consciousness, they are not liberated from
consciousness. Because of not being liberated from it, they are not
liberated from birth, old age, disease, death, worry, sorrow, vexation,
and pain.
108 SN 22.99 at SN III 150,7 similarly refers to a dog, gaddula, which then provides the
title for SN 22.99 and, judging from SHT IX 2013 12V4, Wille and Bechert 2004:
18: gardūlasūtrasy-otpattiḥ, also for a Sanskrit parallel version.
109 SN 22.99 does not mention the fact that the bondage is not severed.
110 SN 22.99 at SN III 150,11 proceeds differently, as it describes how the worldling
conceives of a self in relation to each aggregate.
43
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
"A learned noble disciple understands as it really is bodily form, the
arising of bodily form, the cessation of bodily form, the gratification
of bodily form, the danger in bodily form, and the escape from bodily
form. He understands as it really is feeling ... perception ... formations
... consciousness, the arising of consciousness, the cessation of
consciousness, the gratification of consciousness, the danger in
consciousness, and the escape from consciousness. Therefore he does
not follow after and turn around [bodily form ... feeling ... perception ...
formations ...] consciousness.
"Because of not following after and turning around, he is liberated
from bodily form, liberated from feeling ... perception ... formations
... consciousness. I say, he is liberated from birth, old age, disease,
death, worry, sorrow, vexation, and pain."
When the Buddha had spoken this discourse, [69c] the monks,
hearing what the Buddha had said, were delighted and received it
respectfully.
267. [Second Discourse on Not Knowing]111
Thus have I heard. At one time the Buddha was staying at Sāvatthī in
Jeta's Grove, Anāthapiṇḍika's Park.
At that time the Blessed One said to the monks: "Saṃsāra is without
beginning, the revolving for a long time of living beings, hindered by
ignorance and bound by the fetter of craving, without understanding
the origin of this dukkha.112
"Monks, it is just as if a dog is bound to a post by a rope. Because the
111 Parallels: SN 22.100 at SN III 151,1 and, besides the discourse quotations already
mentioned in relation to SĀ 266, a short quote in the Abhidharmasamuccaya,
Pradhan 1950: 47,10.
112 For discourse quotations of this statement cf. above note 105.
44 法鼓佛學學報第12期（民國102年）
bondage is not severed,113
[the dog] turns around that post; whether
standing or lying down, it is not separated from the post.114
"In the same way a foolish living being who in regard to bodily form
is not separated from lustful desire for it, not separated from craving
for it, not separated from missing it, not separated from thirst for it,
revolves around bodily form.115
Following after and turning around
bodily form, whether standing or lying down, he is not separated
from bodily form. In the same way [he revolves around] feeling ...
perception ... formations ... consciousness. Following after and turning
around feeling ... perception ... formations ... consciousness, whether
standing or lying down, he is not separated from consciousness.
"Monks, you should well give attention to and examine the mind.
Why is that? It is because for a long time the mind has been defiled by
lustful desire,116
by anger, and by delusion.117
Monks, because of the
mind being afflicted, living beings are afflicted; because of the mind
being purified, living beings are purified.
"Monks, I do not see a single form as variegated as the spotted
colours on a bird. The mind is even more [variegated]. Why is that?
Because of the variegation of their mind, animals are of variegated
colours.118
113 SN 22.100 does not mention the fact that the bondage is not cut.
114 SN 22.100 at SN III 151,6 describes the dog taking up all four postures, i.e.,
walking, standing, sitting, and lying down, and then refers to the same four postures
when depicting the behaviour of the worldling.
115 In SN 22.100 at SN III 151,12 the worldling conceives of each aggregate in terms of
"this is mine, this I am, this is my self".
116 Here and below, adopting the variant 所instead of 使.
117 Pradhan 1950: 47,10: dīrgharātraṃ vo rāgadveśamohā upakliśyanti vikṣipanti
citraṃ saṃkliśyanti.
118 A counterpart to this passage occurs at a later point in SN 22.100 at SN III 152,1, as
the second illustration of variegation, according to which the diversification found
among animals is the [karmic] result of the mind, which is even more variegated.
45
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
"Therefore, monks, you should well give attention to and examine
the mind. Monks, for a long time the mind has been defiled by
lustful desire, by anger, and by delusion. Monks, you should know
that because of the mind being afflicted, living beings are afflicted;
because of the mind being purified, living beings are purified.
"Have you seen the variegated and different colours of a caraṇa
bird?"119
[The monks] replied: "We have seen it before, Blessed One."
The Buddha said to the monks: "Like the variegated and different
colours of a caraṇa bird, I say the mind is also variegated and
different just like that. Why is that? Because of the variegation of its
mind, that caraṇa bird is of variegated colours.120
"Therefore you should well examine and give attention to the mind,
which for a long time has been defiled by variegated lustful desires,
by anger, and by delusion.121
Because of the mind being afflicted,
119 SĀ 267 at T II 69c18: 嗟蘭那鳥. My hypothetical reconstruction of the name is based
on the assumption that the original would have had a reference to caraṇa, similar
to the caraṇaṃ nāma cittaṃ (following Be and Ce; Ee instead reads caranaṃ, Se
reads caraṇan) in the corresponding section in SN 22.100 at SN III 151,25, which
was then in some way misunderstood to refer to a bird. Bodhi 2000: 1088 note 206
explains that in the Pāli expression "citta here is the equivalent of Skt citra, picture.
The exact meaning of the picture's title is obscure. Spk glosses vicaraṇacitta, 'the
wandering picture' [Spk-pṭ: because they take it and wander about with it], but
caraṇa here possibly means conduct, as in other contexts." Spk II 327,18 explains
that certain Brahmins had illustrations of karma and its fruit painted on a canvass
and wandered around showing this to people, sankhyā nāma brāhmaṇapāsaṇḍikā
honti. te paṭakoṭṭhakaṃ katvā tattha nānappakārā sugatiduggativasena
sampattivipattiyo lekhāpetvā, 'idaṃ kammaṃ katvā, idaṃ paṭilabhati; idaṃ katvā,
idan 'ti dassentā taṃ cittaṃ gahetvā vicaranti.
120 According to SN 22.100 at SN III 151,25, the picture (citta) called caraṇa has been
designed (Be and Ce: cittita, Ee and Se: cintita) by the mind (citta). Bodhi 2000:
1089 note 207 explains that in this sentence "there are several puns here that cannot
be successfully conveyed in translation (nor even in Skt for that matter). Citta is
both mind (as in Skt) and picture (= Skt citra). Cittita (Ee: cintita) is 'thought out'
(related to citta, mind) and 'diversified' (related to citra, picture)."
121 Following Yìnshùn 1983: 73 note 4, who emends the second instance of 種種to
所染.
46 法鼓佛學學報第12期（民國102年）
living beings are afflicted; because of the mind being purified, living
beings are purified.
"It is just as if a master painter or the disciple of a master painter,
having well prepared an uncoloured background and being equipped
with various colours, according to his wish paints variegated types of
images.122
"Monks, in the same way a foolish living being does not understand
as it really is bodily form, the arising of bodily form, the cessation
of bodily form, the gratification of bodily form, the danger in bodily
form, and the escape from bodily form. Because of not understanding
bodily form as it really is, he delights in and is attached to bodily
form. Because of delighting in and being attached to bodily form, he
further gives rise to future [instances of] bodily form.
"In the same way a fool does not understand as it really is feeling ...
perception ... formation ... consciousness, the arising of consciousness,
the cessation of consciousness, the gratification of consciousness, the
danger in consciousness, and the escape from consciousness. Because
of not understanding it as it really is, he delights in and is attached
to consciousness. Because of delighting in and being attached to
consciousness, [70a] he further gives rise to future [instances of]
consciousness.123
"Should he be giving rise to future [instances of] bodily form ...
feeling ... perception ... formations ... consciousness, [then] he will not
be liberated from bodily form ... feeling ... perception ... formations
... consciousness, I say he will not be liberated from birth, old age,
disease, death, worry, sorrow, vexation, and pain.
"A learned noble disciple understands as it really is bodily form, the
122 SN 22.100 at SN III 152,11 describes various colours used to paint the form of a
woman or of a man on a plank, wall, or canvass.
123 SN 22.100 at SN III 152,18 instead continues with the standard question and answer
exchange on the five aggregates being impermanent, dukkha, and not self.
47
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
arising of bodily form, the cessation of bodily form, the gratification
of bodily form, the danger in bodily form, and the escape from bodily
form. Because of understanding it as it really is, he does not delight
in and is not attached to bodily form. Because of not delighting in and
not being attached to it, he does not give rise to future [instances of]
bodily form.
"He understands as it really is feeling ... perception ... formation
... consciousness, the arising of consciousness, the cessation of
consciousness, the gratification of consciousness, the danger in
consciousness, and the escape from consciousness. Because of
understanding it as it really is, he does not delight in and is not
attached to consciousness.124
Because of not delighting in and not
being attached to it, he does not give rise to future [instances of]
consciousness.
"Because of not delighting in and being attached to bodily form
... feeling ... perception ... formation ... consciousness, he attains
liberation from bodily for m, attains liberation from feeling ...
perception ... formation ... consciousness, I say he is equally liberated
from birth, old age, disease, death, worry, sorrow, vexation, and pain."
When the Buddha had spoken this discourse, the monks, hearing
what the Buddha had said, were delighted and received it respectfully.
268. [Discourse on the Flowing River]125
Thus have I heard. At one time the Buddha was staying at Sāvatthī in
Jeta's Grove, Anāthapiṇḍika's Park.
At that time the Blessed One said to the monks: "It is just as if from a
124 Following Yìnshùn 1983: 73 note 5, who emends 染to
樂, in conformity with the
rest of the passage.
125 Parallel: SN 22.93 at SN III 137,14.
48 法鼓佛學學報第12期（民國102年）
mountain ravine the water of a river gushes forth, whose water is deep
and quick, with a strong current and much that is afloat upon it. On
the two banks of the river various vegetation grows, which the great
water has bent so that it is along the borders of the water.126
Persons
wading cross the water are often set afloat by the water and carried
away by the stream, sinking and drowning.127
Being carried by the
waves close to the bank, with the hand they clasp the vegetation,
yet the vegetation breaks off and they are again carried away by the
water, drifting along.
"In the same way, monks, suppose a foolish living being does not
understand as it really is bodily form, the arising of bodily form,
the cessation of bodily form, the gratification of bodily form, the
danger in bodily form, and the escape from bodily form.128
Because
of not understanding it as it really is, he delights in and is attached
to bodily form, declaring bodily form to be the self, [even though]
that bodily form subsequently breaks apart. In the same way he
does not understand as it really is feeling ... perception ... formations
... consciousness, the arising of consciousness, the cessation of
consciousness, the gratification of consciousness, the danger in
consciousness, and the escape from consciousness. Because of
not understanding it as it really is, he delights in and is attached to
consciousness, declaring consciousness to be the self, [even though]
consciousness in turn subsequently breaks apart.
"A learned noble disciple understands bodily form as it really is, the
arising of bodily form, the cessation of bodily form, the gratification
of bodily form, the danger in bodily form, and the escape from bodily
126 SN 22.93 at SN III 137,16 describes various types of vegetation that grow
overhanging the banks of the river.
127 SN 22.93 does not indicate that the person is carried away by the river because of
an attempt to cross it.
128 SN 22.93 at SN III 138,3 instead describes how the worldling conceives of a self in
relation to each aggregate, similar to SN 22.99, cf. note 110 above.
49
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
form. Because of understanding it as it really is, he does not delight in
and is not attached to bodily form.129
"In the same way he understands as it really is feeling ... perception
... formations ... consciousness, the arising of consciousness, the
cessation of consciousness, the gratification of consciousness, the
danger in consciousness, and the escape from consciousness. Because
of understanding it as it really is, he does not delight in and is not
attached to consciousness.
"Because of not delighting and being attached, in this way he attains
Nirvāṇa and accordingly knows: 'Birth for me has been eradicated,
the holy life has been established, what had to be done has been
done, I myself know that there will be no receiving of any further
existence.'"
When the Buddha had spoken this discourse, the monks, hearing
what the Buddha had said, were delighted and received it respectfully.
[70b]
269. [Discourse on Jeta's Grove]130
Thus have I heard. At one time the Buddha was staying at Sāvatthī in
Jeta's Grove, Anāthapiṇḍika's Park.
At that time the Blessed One said to the monks: "Phenomena that
129 SN 22.93 does not take up the case of the noble disciple and instead has the standard
question and answer exchange on the five aggregates being impermanent, dukkha,
and not self, as SN 22.100 mentioned above in note 123. Vetter 2000: 240 points
out that the exposition on the noble disciple in SĀ 268 does not fit the context so
well, as "this is difficult to combine with the simile (because the person in a river
who does not clutch at grasses, etc., might even sooner come to destruction)."
130 Parallels: SN 22.33 at SN III 33,18 (as well as SN 22.34 at SN III 34,18, which is
identical to SN 22.33 except for the fact that it does not have the simile), a Gāndhārī
fragment parallel, Glass 2007: 177ff, and Sanskrit fragment Kha ii 1c4, La Vallée
Poussin 1913: 570. SĀ 269 has already been translated by Glass 2007: 219f.
50 法鼓佛學學報第12期（民國102年）
are not yours should be abandoned completely.131
Having abandoned
those phenomena, for a long time you will have peace and happiness.
Monks, what are the phenomena that are not yours, which you should
quickly abandon? In this way, bodily form ... feeling ... perception
... formations ... consciousness is not yours, you should abandon it
completely. Having given up this phenomenon, for a long time you
will have peace and happiness.
"It is just as if a person chopped and cut the branches and twigs of the
trees in Jeta's Grove, picking them up and carrying them away.132
You
would not be worried or sad. Why is that? It is because [for you] those
trees are not 'me' and not 'mine'.133
"In this way, mon ks, what is not you rs should be abandoned
completely. Having abandoned it, for a long time you will have
peace and happiness. What is it, that is not yours and which you
should [abandon]? Bodily form is not yours, you should abandon it
completely. Having abandoned it, for a long time you will have peace
and happiness. In the same way feeling ... perception ... formations
... consciousness is not yours, you should quickly abandon it. Having
abandoned this phenomenon, for a long time you will have peace and
happiness.134
131 Cf. Kha ii 1c4, La Vallée Poussin 1913: 570: yad bhikṣavo na yuṣmākam tat praj.
132 SN 22.33 at SN III 35,5 and the Gāndhārī fragment parallel, Glass 2007: 180,
lists grass, sticks, branches, and leaves that are being carried off or burnt, without
describing that these were earlier chopped off from the tree.
133 In SN 22.33 at SN III 34,8 and in the Gāndhārī fragment parallel, Glass 2007: 180,
the question is if, on seeing the twigs, etc., being carried away, the monks would
think that they themselves are being carried away. The monks then reply that
they would not have such a thought. Variations can also be found in the case of
another instance of the Jeta's Grove simile: in MN 22 at MN I 141,8 the question
is also whether the monks think they are being carried away themselves, while in
the parallel MĀ 200 at T I 766a29 the grass and twigs think they are being carried
away; cf. Anālayo 2011a: 157.
134 SN 22.33 does not have the question and answer exchange on the five aggregates
being impermanent, dukkha, and not self.
51
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
"Monks, is bodily form permanent or is it impermanent?"
The monks said to the Buddha: "It is impermanent, Blessed One."
[The Buddha said]: "Monks, what is impermanent, is it dukkha?"
[The monks] replied: "It is dukkha, Blessed One."
The Buddha said to the monks: "What is impermanent, dukkha, of
a nature to change, would a learned noble disciple herein see it as
self, as distinct from the self [in the sense of being owned by it], as
existing [within the self, or the self] as existing [within it]?"
[The monks] replied: "No, Blessed One."
[The Buddha said]: "In the same way, is feeling ... perception ...
formations ... consciousness permanent or is it impermanent?"
[The monks] replied: "It is impermanent, Blessed One."
[The Buddha said to] the monks: "W hat is impermanent, is it
dukkha?"
[The monks] replied: "It is dukkha, Blessed One."
The Buddha said to the monks: "What is impermanent, dukkha, of
a nature to change, would a learned noble disciple herein see it as
self, as distinct from the self [in the sense of being owned by it], as
existing [within the self, or the self] as existing [within it]?"
[The monks] replied: "No, Blessed One."
"Therefore, monks, any bodily form, whether past, future or present,
internal or external, gross or subtle, sublime or repugnant, far or
near, all that is not self, is not distinct from the self [in the sense of
being owned by it], does not exist [within the self nor does a self]
exist [within it]. In the same way feeling ... perception ... formations
... consciousness, whether past, future or present, internal or external,
gross or subtle, sublime or repugnant, far or near, all that is not self, is
not distinct from the self [in the sense of being owned by it], does not
exist [within the self nor does a self] exist [within it].
"A noble disciple contemplates these five aggregates of clinging as
not self or mine. When contemplating in this way, he does not grasp
52 法鼓佛學學報第12期（民國102年）
anything in the whole world with attachment. One who does not grasp
anything with attachment accordingly attains Nirvāṇa, [knowing]:
'Birth for me has been eradicated, the holy life has been established,
what had to be done has been done, I myself know that there will be
no receiving of any further existence.'"
When the Buddha had spoken this discourse, the monks, [70c]
hearing what the Buddha had said, were delighted and received it
respectfully.
270. [Discourse on the Tree]135
Thus have I heard. At one time the Buddha was staying at Sāvatthī in
Jeta's Grove, Anāthapiṇḍika's Park.
At that time the Blessed One said to the monks: "Perception of
impermanence, cultivated, much cultivated, enables one to abandon
all craving for sensual pleasures, craving for form, craving for the
formless, restlessness, conceit, and ignorance.
"It is just as if a farmer at the end of summer, in autumn, first deeply
ploughs the earth to expose the roots and get rid of the grass. In the
same way, monks, perception of impermanence, cultivated, much
cultivated, enables one to abandon all craving for sensual pleasures,
craving for form, craving for the formless, restlessness, conceit, and
ignorance.
"Monks, it is just as if a person who cuts grass takes hold of it at
one end with the hand, lifts it up and shakes it, to get rid of all dry
and withered part, and [then] takes it [along] for the head of the
household.136
In the same way, monks, perception of impermanence,
cultivated, much cultivated, enables one to abandon all craving
135 Parallel: SN 22.102 at SN III 155,13.
136 SN 22.102 at SN III 155,25 does not explain the rationale for shaking what in its
description are reeds.
53
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
for sensual pleasures, craving for form, craving for the formless,
restlessness, conceit, and ignorance.
"It is just as when a strong wind shakes the branches of a tree
with mango fruits and all the fruit falls down.137
In the same way,
perception of impermanence, cultivated, much cultivated, enables
one to abandon all craving for sensual pleasures, craving for form,
craving for the formless, restlessness, conceit, and ignorance.
"It is just as a house with a peaked roof whose central [beam] is
solid and firm. Being depended on by the various rafters, it holds
them so that they do not get loose. In the same way, perception of
impermanence, cultivated, much cultivated, enables one to abandon
all craving for sensual pleasures, craving for form, craving for the
formless, restlessness, conceit, and ignorance.138
"It is just as among the footprints of all living beings, the footprint of
an elephant is the largest, because it is able to contain them [all].139
In the same way, perception of impermanence, cultivated, much
cultivated, enables one to abandon all craving for sensual pleasures,
craving for form, craving for the formless, restlessness, conceit, and
ignorance.
"It is just as all rivers in Jambudīpa flow into the great ocean and the
great ocean is foremost and first, because it is able to contain them
all.140
In the same way, perception of impermanence, cultivated, much
cultivated, enables one to abandon all craving for sensual pleasures,
137 SN 22.102 at SN III 155,28 instead describes cutting the stalk of a bunch of
mangoes.
138 The next three similes in SĀ 270 have no parallel in SN 22.102, which instead
continues by illustrating the importance of perception of impermanence with the
example of the foremost among fragrant roots, fragrant wood and fragrant flowers,
after which SN 22.102 also turns to the wheel-turning king.
139 This simile occurs also in MN 28 at MN I 184,26 and MĀ 30 at T I 464b23; cf.
Anālayo 2011a: 193f.
140 A comparable simile can be found in MN 119 at MN III 94,24 and its parallel MĀ
81 at T I 556c11; cf. Anālayo 2011a: 676.
54 法鼓佛學學報第12期（民國102年）
craving for form, craving for the formless, restlessness, conceit, and
ignorance.
"It is just as when the sun rises, it is able to dispel all the darkness
in the world.141
In the same way, perception of impermanence,
cultivated, much cultivated, enables one to abandon all craving
for sensual pleasures, craving for form, craving for the formless,
restlessness, conceit, and ignorance.
"It is just as a noble wheel turning king, who is supreme among all
smaller kings, being the foremost. In the same way, perception of
impermanence, cultivated, much cultivated, enables one to abandon
all craving for sensual pleasures, craving for form, craving for the
formless, restlessness, conceit, and ignorance.
"Monks, cultivated in what way does the perception of impermanence,
being cultivated, much cultivated, enable abandoning all craving
for sensual pleasures, craving for form, craving for the formless,
restlessness, conceit, and ignorance?
"Suppose a monk in an open field or among trees in a forest gives well
attention to and contemplates bodily form as impermanent ... feeling ...
perception ... formations ... consciousness as impermanent.
"Giving attention in this way he will abandon all craving for sensual
pleasures, craving for form, craving for the formless, restlessness,
conceit and ignorance. [71a] Why is that? One who has the perception
of impermanence is able to establish perception of not self. A noble
disciple who has established the perception of not self will separate
the mind from the 'I am' conceit and proceed to attain Nirvāṇa."
When the Buddha had spoken this discourse, the monks, hearing
what the Buddha had said, were delighted and received it respectfully.
141 SN 22.102 at SN III 156,25 has the simile of the sun as its last, further specified to
have risen in a cloudless sky in autumn. This is preceded by another simile that
presents the radiance of the moon as chief among stars.
55
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
271. [Discourse on Admonishing Tissa]142
Thus have I heard. At one time the Buddha was staying at Sāvatthī in
Jeta's Grove, Anāthapiṇḍika's Park.
At that time there was a monk by the name of Tissa, who was
together with a community of many monks that had gathered in
the dining hall.143
He said to the monks: "Venerable ones, I am not
distinguishing the teachings, I do not enjoy cultivating the holy life, I
much enjoy sleeping and I have doubts about the teachings."144
At that time one monk who was among the community approached
the Buddha,145
paid respect at the Buddha's feet, withdrew to stand at
one side, and said to the Buddha: "Blessed One, the monk Tissa, who
was together with a community of many monks that had gathered in
the dining hall,146
spoke like this, explicitly stating it: 'I am not able
to distinguish the teachings, I do not enjoy cultivating the holy life, I
much enjoy sleeping, and I have doubts about the teachings."
The Buddha told the monk: "The monk Tissa is a foolish person,
he does not guard the sense-doors, does not know his limits with
beverages and food, in the first watch of the night and the last watch
of the night his mind is not awake, he is lazy and indolent, not being
energetic, not properly examining and giving attention to the good
142 Parallels: SN 22.84 at SN III 106,5 and a Gāndhārī fragment parallel, briefly
described by Allon in Glass 2007: 13; I am indebted to Mark Allon for sharing with
me information on the as yet unpublished fragment.
143 SN 22.84 at SN III 106,6 does not specify where the monks had gathered and
introduces Tissa as the paternal cousin of the Buddha.
144 According to SN 22.84 at SN III 106,8, his body had become as if intoxicated,
the directions were not apparent to him, the teachings not clear, his mind
was overwhelmed by sloth and torpor, he was practising the holy life with
dissatisfaction, and he had doubts about the teachings.
145 In SN 22.84 at SN III 106,13 several monks approach the Buddha to brief him on
what had happened.
146 Following Yìnshùn 1983: 82 note 2, who suggests emending 以to 與, in conformity
with the previous passage.
56 法鼓佛學學報第12期（民國102年）
teachings. That he should distinguish the teachings, that his mind
should enjoy cultivating the holy life, that he should be free from
sleepiness and that in the right teachings he should be free from doubt
– that is not possible.147
"Suppose there would be a monk who guards the sense-doors, who
knows his limits with beverages and food, who in the first watch
of the night and the last watch of the night is awake and energetic,
examining the good teachings. That he should delight in and
distinguish the teachings, enjoy cultivating the holy life, be free from
sleepiness and have no doubt about the teaching in his mind – that is
possible."
At that time, the Blessed One said to one monk: "You approach the
monk Tissa and tell him: 'The great teacher calls you.'"148
The monk said to the Buddha: "Yes, certainly, I have received the
instruction" and coming forward he paid respect at the Buddha's feet.
He approached Tissa and said: "Elder Tissa, the Blessed One calls
you." Having heard the order, Tissa approached the Blessed One, paid
respect with his head at [the Buddha's] feet and withdrew to stand at
one side.
At that time the Blessed One said to the monk Tissa: "Tissa, is it true
that when a community of many monks had gathered in the dining
hall, you explicitly said this: 'Elders, I am not able to distinguish the
teachings, I do not enjoy cultivating the holy life,149
I much enjoy
sleeping, and I have doubts about the teachings'?"
Tissa said to the Buddha: "It is true, Blessed One."
The Buddha asked Tissa: "I will now ask you, answer as you think.
147 This explanation about why Tissa was in such a condition is without a parallel in
SN 22.84.
148 In SN 22.84 at SN III 106,25 the Buddha just refers to himself as the "teacher",
without the qualification "great".
149 Adopting a variant that adds 修.
57
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
What do you think? If one is not separated from lust for bodily form,
not separated from desire for it, not separated from craving for it, not
separated from missing it, not separated from thirst for it, [71b] and
that bodily form changes and becomes otherwise, what do you think,
will worry, sorrow, vexation, and pain arise?"
Tissa said to the Buddha: "Indeed, Blessed One, if one is not
separated from lust for bodily form, not separated from desire for
it, not separated from craving for it, not separated from missing it,
not separated from thirst for it, and that bodily form changes and
becomes otherwise, then worry, sorrow, vexation, and pain will truly
arise. Blessed One this is true and not otherwise."150
The Buddha said to Tissa: "It is well, it is well, Tissa, this is indeed
how one should explain the teaching on not being separated from
lustful desire [for bodily form].
"Tissa if one is not separated from lust for feeling ... perception ...
formations ... consciousness, not separated from desire for it, not
separated from craving for it, not separated from missing it, not
separated from thirst for it, and that consciousness changes and
becomes otherwise, what do you think, will worry, sorrow, vexation,
and pain arise?"
Tissa said to the Buddha: "Indeed, Blessed One, if one is not separated
from lust for [feeling ... perception ... formations ...] consciousness,
not separated from desire for it, not separated from craving for it, not
separated from missing it, not separated from thirst for it, and that
consciousness changes and becomes otherwise, then worry, sorrow,
vexation, and pain will truly arise. Blessed One this is true and not
otherwise."
The Buddha said to Tissa: "It is well, it is well, Tissa, this is indeed
how one should explain the teaching on not being separated from
lustful desire for consciousness."
150 In SN 22.84 at SN III 107,10 Tissa just agrees, without repeating what the Buddha
had said.
58 法鼓佛學學報第12期（民國102年）
The Buddha said to Tissa: "What do you think? If one is separated
from lust for bodily form, separated from desire for it, separated
from craving for it, separated from missing it, separated from thirst
for it, when bodily form changes and becomes otherwise, will worry,
sorrow, vexation, and pain arise?"
Tissa said to the Buddha: "No, Blessed One."
[The Buddha said]: "What do you think, is it in this way, not
otherwise? If one is separated from lust for feeling ... perception ...
formations ... consciousness, separated from desire for it, separated
from craving for it, separated from missing it, separated from thirst
for it, if that consciousness changes and becomes otherwise, will
worry, sorrow, vexation, and pain arise?"
Tissa said to the Buddha: "No, Blessed One. It is in this way and not
otherwise."
The Buddha said to Tissa: "It is well, it is well, Tissa.151
Now I shall
tell you a simile, a wise person gains understanding with the help of a
simile.152
"It is as if two persons walk on a path together,153
one knows the path
well and the other does not know the path. The one who does not
know the path speaks to the one who knows the path in this way:
'I wish to approach a certain town, a certain village, a certain
dwelling place, show me the path.'154
Then the one who knows the
151 Before coming to the simile, which is not explicitly introduced as a means for
the wise to understand, SN 22.84 at SN III 108,7 has the standard question and
answer exchange on the five aggregates being impermanent, dukkha, and not self.
The Gāndhārī fragment parallel does not have this standard question and answer
exchange.
152 Adopting the variant 夫instead of 大.
153 SN 22.84 does not mention that they are walking together.
154 SN 22.84 does not specify what places the questioner wants to reach. The listing
in SĀ 271 is in fact not in full agreement with the remainder of the simile and its
explanation, which mentions only a town, not a village or a dwelling place.
59
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
path shows the other one the path, saying: 'Man, you follow this way,
further on you see two ways, let be the one on the left and go forward
on the right. Then there is a ravine with a stream. You let it be to the
right and follow the left. Then there is a forest, you let it be to the
right and follow the left.155
Proceeding gradually in this way, you will
reach a certain town.'"156
The Buddha said to Tissa: "That simile is like this: The one who
does not know the path stands for a foolish worldling, the one who
knows the path stands for the Tathāgata, who is an arahant, fully
awakened. [71c] The two paths in front is the doubt of living beings.
The left path is the three unwholesome states: thoughts of lust, hatred,
and malevolence. The right path is the three wholesome thoughts:
thoughts of renunciation and dispassion, thoughts without hatred, and
thoughts of not harming.
"Going forward on the left path is wrong view, wrong intention,
wrong speech, wrong action, wrong livelihood, wrong effort, wrong
mindfulness, and wrong concentration. Going forward on the right
path is right view, right intention, right speech, right action, right
livelihood, right effort, right mindfulness, and right concentration.
The ravine with a stream is anger, obstruction, worry, and sadness.
The forest is the five strands of sensual pleasures. The city is
Nirvāṇa."157
The Buddha said to Tissa: "The Buddha, being the great teacher, has
done what is to be done for his disciples. What now should be done
out of thoughts of compassion and empathy, for the sake of their
155 SN 22.84 at SN III 108,22 has the forest earlier, after having passed the forked road,
while subsequent to the forest comes a marsh and then a precipice.
156 Instead of a certain town, in SN 22.84 at SN III 108,27 the final destiny is a
delightful level spot.
157 According to SN 22.84 at SN III 109,6, the forest stands for ignorance, the marsh
for sensual pleasures, the precipice for anger and despair, and the delightful level
ground for Nirvāṇa.
60 法鼓佛學學報第12期（民國102年）
peace and happiness, all that he has done. Now you should do what
needs to be done. At the root of a tree, in an open field, or in a cave in
a mountain, gathering some grass you should sit, well giving attention
with mindfulness, cultivating it without negligence. Do not later have
regrets, this is my teaching to you."158
Then Tissa, hearing what the Buddha had said, was delighted and
received it respectfully.
272. [Discourse on Perceptions]159
Thus have I heard. At one time the Buddha was staying at Sāvatthī in
Jeta's Grove, Anāthapiṇḍika's Park.160
At that time among the community there had been a dispute on a
minor matter and the Blessed One had for this reason admonished
the monks.161
In the morning he put on his robe and took his bowl to
enter the town and beg for food. Having eaten and come out [of the
town], he put away his robe and bowl, washed his feet, and entered
the Blind Men's Grove to sit at the root of a tree.162
Being alone and in
a quiet [place], he reflected and had this thought:
"Among the community there has been a dispute on a minor matter
and I have admonished the monks. Yet, among the community
158 Instead of stating that the Buddha had done what needs to be done, etc., according
to SN 22.84 at SN III 109,11 the Buddha concluded his exhortation by cheering
Tissa up, telling him to rejoice, as the Buddha was there to give him instructions.
The Gāndhārī fragment parallel appears to have concluded with Tissa becoming an
arahant.
159 Parallels: SN 22.80 at SN III 91,3 and a Sanskrit fragment, SHT IX 2052, Wille and
Bechert 2004: 70; the later part of SĀ 272, which reports the Buddha classifying
begging for alms as a lowly livelihood, etc., has additional parallels in MĀ 140 at T
I 647a16, It 91 at It 89,10, and T 765 at T XVII 682a20.
160 SN 22.80 at SN III 91,3 gives the location as Nigrodha's Park in Kapilavatthu.
161 SN 22.80 at SN III 91,5 indicates that the Buddha had dismissed the monks.
162 In SN 22.80 at SN III 91,10 the Buddha approaches the Mahāvana.
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On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
there are many young monks, who have recently gone forth. Not
seeing the great teacher, regret might arise in their minds, worry,
and dissatisfaction.163
For a long time I have given rise to a mind
of compassion and empathy for all monks. Let me now return and
assemble the community, out of compassion and empathy.
Then the great Brahmā king, knowing the thought in the Buddha's
mind, just as a strong man might flex an arm, disappeared from
the Brahmā Heaven and stood in front of the Buddha, saying to the
Buddha: "It is like this, Blessed One, it is like this, Well-gone One.
You have admonished the monks because of a dispute on a minor
matter. Among the community there are many young monks who
have recently gone forth. Not seeing the great teacher, regret might
arise in their minds, worry, and dissatisfaction. The Blessed One has
for a long time with a mind of compassion and empathy assembled
and received the community. It would be well if the Blessed One
would now return and assemble the monks."
At that time, because of commiserating with Brahmā,164
the Blessed
One accepted it by remaining silent. Then the great Brahmā, knowing
that the Buddha, the Blessed One, had accepted it by remaining silent,
paid respect to the Buddha, [72a] circumambulated him to the right
three times and disappeared on the spot.
At that time the Blessed One, soon after the great heavenly king
Brahmā had left, returned to Jeta's Grove, Anāthapiṇḍika's Park,
spread out his sitting mat and sat down collected and with straight
body, displaying his subtle marks, so that the monks would venture
to come and meet him.165
Then the monks approached the Buddha
163 SN 22.80 at SN III 91,17 illustrates the situation with two similes that describe a
calf in need of its mother and seeds in need of water. Both similes recur in MN 67
at MN I 457,34 and its parallel EĀ 45.2 at T II 771a8; cf. Anālayo 2011a: 367f.
164 SN 22.80 does not mention why the Buddha accepted by remaining silent.
165 In SN 22.80 at SN III 92,29 the Buddha performs a feat of supernormal power, so
that the monks come to him singly or in pairs.
62 法鼓佛學學報第12期（民國102年）
with ashamed appearance. They came forward to pay respect at the
Buddha's feet and then withdrew to sit at one side.
At that time the Blessed One said to the monks: "A person who has
gone forth has a lowly livelihood, having shaved off the hair and
taken a bowl to go begging from house to house for alms, as if he
were under a curse.166
The reason for this is that he searches for the
highest benefit, for crossing over birth, old age, disease, death, worry,
sorrow, vexation, and pain; it is for the sake of the complete ending of
dukkha.167
"Clansmen, you have not gone forth because kings or bandits forced
you, being in debt to someone, being afraid, or lacking a livelihood,
but rightly to be liberated from birth, old age, disease, death, worry,
sorrow, vexation, and pain – have you not gone forth because of
this?"168
The monks said to the Buddha: "It is true, Blessed One."
The Buddha said to the monks: "Monks, you have gone forth in this
way for the supreme benefit. How could it be that yet among you there
is still a foolish worldling who gives rise to lustful desires, gives rise
to extremely defiled attachments, being angry and violent, lazy and
bad, with mindfulness lost and without concentration, all faculties
being confounded?
"It is just as if a person proceeds from darkness to darkness, from
obscurity to obscurity, coming out of a dung pit he falls again into a
dung pit, he uses blood to wash off blood, letting go of evils he again
takes up evils.169
A foolish monk is just like this simile I have spoken.
166 Adopting the variant 禁instead of 噤.
167 SN 22.80 at SN III 93,6 does not give such a detailed description of the benefits to
be expected from taking up the livelihood of a begging monk.
168 In SN 22.80 at SN III 93,8 the Buddha just makes a corresponding statement,
without asking the monks for confirmation.
169 This illustration is not found in SN 22.80.
63
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
"Or else he is like burnt wood from a cremation fire. Being abandoned
in a cemetery, it cannot be picked up and used as firewood.170
A
foolish worldling, a monk who gives rise to lustful desires, gives rise
to extremely defiled attachments, being angry and violent, lazy and
bad, with mindfulness lost and without concentration, all faculties
being confounded, is just like this simile I have spoken.
"Monks, there are three unwholesome thought conditions. What are
the three? They are thoughts with lust, thoughts with hatred, and
thoughts of harming. These three thoughts arise from perception.171
What perception? Perceptions of innumerable kinds: perceptions
of lust, perceptions of hatred, and perceptions of harming – all
unwholesome thoughts arise from this.
"Monks, perceptions of lust, perceptions of hatred, perceptions of
harming, thoughts with lust, thoughts with hatred, and thoughts of
harming – these are innumerable types of what is unwholesome.
"What is their complete cessation? [If] the mind is well settled in the
four establishments of mindfulness or established in concentration on
the signless. Cultivating it, much cultivating it, evil and unwholesome
states will thereby cease, be forever eradicated without remainder,
rightly by way of this practice.172
"A clansman or a clanswomen who out of faith delights in going forth
and cultivates concentration on the signless, who has cultivated it,
much cultivated it, stands at the door of the deathless and proceeds to
the supreme deathless of Nirvāṇa.173
[72b]
170 According to the description in SN 22.80 at SN III 93,17, the wood from the
cremation fire is burnt at both ends and smeared in the middle with excrement.
171 This indication and the following exposition on unwholesome thoughts having
their origin in perception is not found in SN 22.80. A comparable exposition
occurs, however, in MN 78 at MN II 27,27 and in its parallel MĀ 179 at T I 721a22,
translated in Anālayo 2012c: 127; cf. also Anālayo 2011a: 428.
172 SN 22.80 at SN III 93,26 instead just remarks that this is sufficient to develop
signless concentration, whose cultivation is of much benefit.
173 This sentence has no counterpart in SN 22.80.
64 法鼓佛學學報第12期（民國102年）
"I do not say this deathless of Nirvāṇa is for one who depends on
three views. What are the three? One type of view is like this,
declaring like this: 'The soul is the same as the body.' Then there is a
view like this: 'The soul and the body are different.' And there is this
declaration: 'Bodily form is my self, it is unique, not otherwise, and
forever without change.'"174
"A learned noble disciple gives attention to this: 'Is there in the world
a single thing that I could cling to without being at fault?' Having
given attention, he does not see a single thing that he could cling to
without being at fault: 'If I cling to bodily form, I will be at fault; if I
cling to feeling ... perception ... formations ... consciousness, I will be
at fault.'
Having understood this, he does not cling to anything in the whole
world.175
One who does not cling accordingly realizes Nirvāṇa,
[knowing]: 'Birth for me has been eradicated, the holy life has been
established, what had to be done has been done, I myself know that
there will be no receiving of any further existence'."
When the Buddha had spoken this discourse, the monks, hearing
what the Buddha had said, were delighted and received it respectfully.
174 Instead of these three views, SN 22.80 at SN III 93,29 takes up two views, the view
of existence and the view of annihilation.
175 SN 22.80 at SN III 94,8 proceeds from clinging via becoming to the remaining
links of the twelve link formulation of dependent arising, followed by the standard
question and answer exchange on the five aggregates being impermanent, dukkha,
and not self.
65
On the Five Aggregates (2) ─ A Translation of
Saṃyukta-āgama Discourses 256 to 272
Abbreviations
AN Aṅguttara-nikāya
B e
Burmese edition
C e
Ceylonese edition
D Derge edition
Dhp Dhammapada
E e
PTS edition
EĀ Ekottarika-āgama (T 125)
Fóguāng 佛光電子大藏經, 阿含藏, 雜阿含
It Itivuttaka
MĀ Madhyama-āgama (T 26)
MN Majjhima-nikāya
Q Peking edition
S e
Siamese edition
SĀ Saṃyukta-āgama (T 99)
SHT Sanskrithandschriften aus den Turfanfunden
SN Saṃyutta-nikāya
Spk Sāratthappakāsinī
Spk-pṭ Sāratthappakāsinī-purāṇaṭīkā
T Taishō edition, CBETA
66 法鼓佛學學報第12期（民國102年）
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(1) The translated section comprises the tenth fascicle of the Taishō edition of the Saṃyukta-āgama, T II 64b22 to 72b11, corresponding to the second part of the section on the aggregates according to the reconstructed order of this collection. My identification of Pāli parallels is based on Akanuma 1929/1990 and Yìnshùn 1983, in the case of Sanskrit fragment parallels I am indebted to Chung 2008, a Tibetan parallel in Śamathadeva's compendium of discourse quotations from the Abhidharmakośabhāṣya has been identified by Honjō 1984 and is translated by Dhammadinnā 2013, who in her footnotes covers variations found in the Tibetan parallels. Here and elsewhere, I adopt Pāli for proper names and doctrinal terms in order to facilitate comparison with the Pāli parallels, except for terms like Dharma and Nirvāṇa, without thereby intending to take a position on the original language of the Saṃyukta-āgama manuscript used for translation. In the case of reproducing Sanskrit texts from romanized editions, I follow the conventions of the respective editors (except for capitalization).

(2) Parallels: comparable exchanges between Sāriputta and Mahākoṭṭhita on the nature of ignorance and knowledge can be found in SN 22.127-130 and SN 22.133 at SN III 172ff, none of which completely matches the present discourse. All of these discourses take place at Benares in the Isipatana, without a reference to the
whereabouts of the Buddha. In SN 22.127-130 Mahākoṭṭhita is the inquirer; in SN 22.133 Sāriputta is the inquirer. SN 22.127 explains ignorance in terms of the worldling not knowing as it really is that the five aggregates are of a nature to arise, to pass away, and to arise and pass away; SN 22.128 has the corresponding explanation for knowledge, i.e., the noble disciple knows that the five aggregates
are of a nature to arise, to pass away, and to arise and pass away. SN 22.129 and SN 22.130 follow the pattern set by SN 22.127 and SN 22.128, with the difference that they take up knowing as it really is the gratification, the danger, and the escape in relation to the five aggregates. SN 22.133 combines SN 22.129 and SN 22.130 into
one discourse, with the difference that Sāriputta and Mahākoṭṭhita change roles. For discourses 256 to 262 my reconstruction of the respective titles is based on the uddāna found after discourse 262. In case the same title applies to more than one discourse, I have added "first", "second", etc., to the title, which is without support in
the respective uddānas.

(3) My translation follows the suggestion by Yìnshùn 1983: 48 note 3 to delete an additional reference to knowing found at the outset of the present and the next phrase.

(4) Parallel: SN 22.135 at SN III 176,14, which differs in so far as Sāriputta asks Mahākoṭṭhita and the location is at Benares in the Isipatana, without a reference to the whereabouts of the Buddha.

(5) Parallel: SN 22.134 at SN III 175,25, which differs in so far as Sāriputta interrogates Mahākoṭṭhita and the location is at Benares in the Isipatana, without a reference the whereabouts of the Buddha. SN 22.131 at SN III 174,9 corresponds to the first part of SĀ 258 in as much as here Mahākoṭṭhita asks about ignorance and receives reply similar to what is found above; the corresponding exchange about knowledge then found in SN 22.132 at SN III 174,20. A partial parallel to SĀ 258 is SHT IV 30e V1-3, Sander and Waldschmidt 1980: 85, and perhaps Schøyen fragment 2381/22.

(6) SHT IV 30e V1, Sander and Waldschmidt 1980: 85: ca yathābhūtaṃ na prajānāti iti.

(7) SHT IV 30e V2, Sander and Waldschmidt 1980: 85: ṇaṃ ca yathābhūtaṃ prajānāti vedanā.

(8) Adopting a variant without 如是, in conformity with the formulation in the preceding passage on ignorance; cf. also Yìnshùn 1983: 48 note 4.

(9) SHT IV 30e V3, Sander and Waldschmidt 1980: 85: ya [t]eṣu paṃcasūpādānaskandhe[ṣu].

(10) Parallels: SN 22.122 at SN III 167,16 and SHT IV 30e V4-R6, Sander and Waldschmidt 1980: 85.

(11) The location in SN 22.122 at SN III 167,17 is the Isipatana at Benares, without a reference to the whereabouts of the Buddha.

(12) SĀ 259 at T II 65b12: 無間等法, where 無間等would render abhisamaya; cf. Anālayo 2012b: 41 note 116.

(13) SHT IV 30e V4, Sander and Waldschmidt 1980: 85: ta dharmena āyuṣmaṃ śāriputra bhikṣuṇā dharmān-abhi[sa](mayati). In SN 22.122 at SN III 167,21 the query is about the teachings that should be attended to by a virtuous monk, with no reference to seeking for comprehension, etc.

(14) My translation follows the suggestion by Yìnshùn 1983: 50 note 2 to emend 為 to 如. SHT IV 30e V5, Sander and Waldschmidt 1980: 85: (i)me paṃ[c]o[p] (ā)dānaskandhā abhīkṣṇaṃ. According to SN 22.122 at SN III 167,24, the five aggregates of clinging should be attended to as impermanent, dukkha, a disease, a tumour, a dart, a misery, an affliction, alien, disintegrating, empty, and not self.

(15) SHT IV 30e V6, Sander and Waldschmidt 1980: 85: yad-asau bhikṣur-imāndharmān-abhīkṣṇam [manasīkurvva](n).

(16) SHT IV 30e V7, Sander and Waldschmidt 1980: 85: srotā[pa]nen-āpy-āyuṣmaṃ mahākoṣ[ṭhila] bhikṣuṇā sakṛdā[g].

(17) SHT IV 30e V8, Sander and Waldschmidt 1980: 85: (ani)tyataḥ duḥkhataḥ śunyataḥ anāt[m]ato manasikarttavyāḥ tat-kasm[ā](d-dhetoḥ).

(18) SHT IV 30e V9, Sander and Waldschmidt 1980: 85: (ā)yuṣmaṃ śāriputtra bhikṣu[ṇā] a[n](a)[gām]i[phala]ṃ [s](ā)[kṣīka]rtta[vy](a)[m].

(19) SHT IV 30e V10, Sander and Waldschmidt 1980: 85: eta eva paṃcopādāna[skandhā] (a)[bhīkṣṇaṃ] ro[gat]o mana[sika]r[ttav]yāḥ.

(20) SHT IV 30e R1, Sander and Waldschmidt 1980: 85: yad-as[au] bhikṣur-imāndharmān-abh[īkṣṇaṃ manasikurvvann]-anāgā[miphal](aṃ) [s](ā)kṣ[īka].

(21) SHT IV 30e R2, Sander and Waldschmidt 1980: 85: [ka]rttavyāḥ anāgāmin-āpyāyuṣman-mahākoṣṭhila bhikṣuṇā aggra[ha].

(22) SN 22.122 at SN III 168,31 similarly employs the expression "five aggregates of clinging" even when describing the arahant. As far as I can see this need not be understood to imply that an arahant still has aggregates 'of clinging', since, as I discussed elsewhere in relation to the Pāli passage (Anālayo 2008: 406), "the instruction speaks throughout of 'these five aggregates of clinging', ime pañc' upādānakkhandhā, without providing a direct grammatical relation to the different type of noble ones mentioned ... it would ... be possible to interpret this passage to be intending the pañc' upādānakkhandhā of the monk to whom the discourse was given, who apparently had come for instructions on how to progress on the path."

(23) SHT IV 30e R3, Sander and Waldschmidt 1980: 85: (a)[gha]taḥ anityato duḥkhataḥ śunyataḥ anātmato manasikartavyā.

(24) SHT IV 30e R4, Sander and Waldschmidt 1980: 85: (arha)tā nv-āyuṣmaṃ śāriputtra bhikṣuṇā katame dharmā [abhī]kṣṇaṃ ma[na].

(25) SHT IV 30e R5, Sander and Waldschmidt 1980: 85: śalyataḥ aghataḥ anityataḥ duḥ[khataḥ śu](nyataḥ).28: (athā)[y]u[ṣm]ān ānaṃdo ye(na). Thus while the SHT fragment is similar to SĀ 260, the Stein fragment agrees with SN 22.21 at SN III 24,15 in reporting that it is Ānanda who approaches the Buddha to inquire about cessation.

(26) My supplementation of a negation at the outset is guided by the context, as with the attainment of full liberation nothing more is to be attained or realized; cf. also the parallel SN 22.122 at SN III 168,35: n'atthi ... arahato uttari (Ce: uttariṃ) karaṇīyaṃ, the comment on the present passage in the Vastusaṃgrahaṇī, T 1579 at T XXX 779b22: 若已證得阿羅漢果, 更無未得為得乃至未證為證故, 正勤修習但為現法樂
住, and the discussion in Wēn and Sū 2011: 68f. Loss of a negation is in fact not an uncommon occurrence in the transmission of Indic texts and thus all the more to be expected in translations that are based on Indic texts.

(27) SHT IV 30e R6, Sander and Waldschmidt 1980: 85: yāvad-eva dṛṣṭadharmasukhavihā[ra]. SN 22.122 at SN III 168,35 explains that for an arahant there is nothing further to be done, nor anything to be added to what has already been done, yet cultivating and
making much of these teachings leads to a pleasant abiding in the here and now and to mindfulness with clear comprehension.

(28) Parallels: SN 22.21 at SN III 24,14, SHT IV 30e R7-10, Sander and Waldschmidt 1980: 85f, and BL Or. 8212/103A+B Stein Kha.ii.1.c & 8.a & 9.a, Chung 2009: 28. A section of SĀ 260 has already been translated by Choong 2000: 70.

(29) SHT IV 30e R7, Sander and Waldschmidt 1980: 85: (pa)jagāma upety-āyuṣmatānandena [s]ā. BL Or. 8212/103A+B r5, Chung 2009: 28: (athā)[y]u[ṣm]ān ānaṃdo ye(na). Thus while the SHT fragment is similar to SĀ 260, the Stein fragment agrees with SN 22.21 at SN III 24,15 in reporting that it is Ānanda who approaches the Buddha to inquire about cessation

(30) SHT IV 30e R8, Sander and Waldschmidt 1980: 86: (ā)[y]uṣmann-ānanda kaṃ[ci]d-eva [pra]deśaṃ [sa](cet)(avakāśaṃ kuryāḥ praśnasya vyākaraṇāya).

(31) BL Or. 8212/103A+B r6, Chung 2009: 28: bhadata ucyate, katamo [bh](adanta).

(32) SHT IV 30e R9, Sander and Waldschmidt 1980: 86: [i]ty-ucyate, paṃc-eme āyuṣmaṃ śāri(puttra), and SHT IV 30e R10: śāriputtra upādānaskandhaḥ pūrvvamabhi. Choong 2000: 70 instead translates the present passage in SĀ 260 as "the five aggregates with attachment are grounded on the compounded and are grounded on the thought out".

(33) BL Or. 8212/103A+B r7, Chung 2009: 28: (vayadha)rmi virāgadharmi nirodhadharmi tasya nirodhān nirodha ity ucyate, vedanā saṃjñā saṃskāra, and BL Or. 8212/103A+B r8: (i)me ānaṃda paṃcopādānaskandhā anityāḥ saṃskṛ(t)āḥ cetitā pratītyasa[ṃ](utpannāḥ). SN 22.21 at SN III 24,22 similarly indicates that bodily form is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to disappear, of a nature to fade away, and of a nature to cease. After the Buddha has expounded this much in relation to all five aggregates, SN 22.21 ends; thus it has no counterpart to the confirmation given in SĀ 260 by Sāriputta of the exposition delivered by Ānanda.

(34) BL Or. 8212/103A+B r9, Chung 2009: 28: (āyu)ṣmān ānaṃdo bhagavato bhāṣitaṃ abhyanandat.

(35) Parallel: SN 22.83 at SN III 105,1.

(36) SN 22.83 at SN III 105,2 has Jeta's Grove at Sāvatthī as its location.

(37) In SN 22.83 at SN III 105,8 the reference to being just recently ordained is formulated by Ānanda in the first person plural.

(38) SĀ 261 at T II 66a8 has 生法as its counterpart to upādāya in SN 22.83 at SN III 105,10. My translation follows the indication in Hirakawa 1997: 832 s.v. 生that this character can, besides its more common meaning of utpāda, also render upāda. Perhaps a confusion between utpāda and upāda was already present in the Indic text used for translating SĀ 261. I have decided against a literal rendering of the Chinese text as it is now, because this would not really work for the context. States still 'arise' in the case of an arahant, even though an arahant no longer conceives of them in terms of 'I am this', etc., which is precisely because an arahant is without 'clinging' to any states. That is, conceiving in terms of 'I am this' is not caused just by the fact that
states have 'arisen', but much rather happens because one 'clings' to these states.

(39) SN 22.83 at SN III 105,16 indicates that the person holding the mirror or the bowl of water could be a young man or a young woman, fond of ornament.

(40) Following Yìnshùn 1983: 53 note 2, who suggests deleting the character 不found at the end of the sentence, which would change the statement into a question.

(41) In SN 22.83 at SN III 106,3 Ānanda explains that he made the breakthrough to the Dharma after hearing this teaching, with which the discourse closes. Thus SN 22.83 has no counterpart to the reference in SĀ 261 to heterodox recluses, etc.

(42) Parallel: SN 22.90 at SN III 132,13 and a discourse quotation in the
Abhidharmakośabhāṣya, Pradhan 1967: 27,21, identified as a quote from the present discourse in Pāsādika 1989: 26 (§31). SĀ 262 has already been translated by Choong 2004: 16-28.

(43) SN 22.90 at SN III 132,13 does not explicitly indicate that the Buddha had attained final Nirvāṇa.

(44) As von Hinüber 1992: 14-18 explains, such a door opener serves to unlock a simple type of lock that would have been found in ancient Indian monasteries at the inside of a door, whose bolt can be closed from the outside with the help of a rope that is connected to this bolt and then put through a small hole in the door so as to be accessible from the outside. The same rope does not suffice on its own for opening the door from the outside, however, for which a door opener is required. With the help of such a door opener any door with this kind of lock in a monastery can be opened in order to enter and convey some message to the monk(s) staying inside.

(45) In SN 22.90 at SN III 132,15 he requests an instruction in the evening, after having risen from seclusion .

(46) Cf. Pradhan 1967: 27,21: sarvadharmā anātmāna iti.

(47) The instruction in SN 22.90 at SN III 132,22 is that each aggregate is impermanent and not self.

(48) According to SN 22.90 at SN III 133,6, his mind was agitated and clinging arose at the thought 'what is my self?', which would not happen if he had seen the Dharma.

(49) That Ānanda formerly served the Buddha is not mentioned explicitly in SN 22.90.

(50) SN 22.90 at SN III 133,17 does not describe that he had gone begging alms, etc., but just reports that he put his dwelling place in order, took bowl and robe, and approached Kosambī.

(51) According to SN 22.90 at SN III 134,22, Ānanda noted that Channa had opened himself up and broken down his own barrenness. The notion of mental barrenness receives a more detailed exposition in MN 16 and its parallels; cf. Anālayo 2011a:128f.

(52) This indication has no counterpart in SN 22.90, which directly proceeds from Channa having broken down his barrenness to Ānanda's declaration that Channa was now capable of understanding the Dharma.

(53) SN 22.90 does not qualify those who rely on the two extremes as confused (viparīta).

(54) This statement has no counterpart in SN 22.90. Another difference is that SN 22.90 first mentions seeing the arising and cessation of the world, before turning to the attached condition of people in the world and proclaiming that just dukkha arises and ceases.

(55) SN 22.90 at SN III 135,15 proceeds directly to the twelve-link presentation of dependent arising, without preceding this with a statement of specific conditionality.

(56) SN 22.90 does not explicitly report Channa's stream-entry, but only his subsequent informing Ānanda of his realization.

(57) According to SN 22.90 at SN III 135,23, Channa stated that on hearing this teaching he had made the breakthrough to the Dharma, after which SN 22.90 concludes.

(58) Parallels: SN 22.101 at SN III 152,24 (most of SĀ 263, except for the introductory part on knowing and seeing and on contemplation of the five aggregates, also has a parallel in AN 7.67 at AN IV 125,10), a Gāndhārī fragment parallel, Glass 2007: 195ff, and a discourse quotation in the Bhaiṣajyavastu of the Mūlasarvāstivāda Vinaya, T 1448 at T XXIV 31b22 (the Tibetan counterpart is abbreviated and has onlythe beginning of the discourse). SĀ 263 has already been translated by Glass 2007: 222f; for a partial translation cf. also Choong 2000: 34. For discourses 263 to 272 my reconstruction of the respective titles is based on the uddāna found after discourse 272.

(59) SN 22.101 at SN III 152,24 and the Gāndhārī fragment parallel have Sāvatthī as the location; the Bhaiṣajyavastu, T 1448 at T XXIV 31b22, instead agrees with SĀ 263 on the location.
(60) My supplementation of "[say]" is based on SN 22.101 at SN III 152,25 and the Gāndhārī fragment parallel, Glass 2007: 196, where a comparable statement is accompanied by the expression "I say", vadāmi or vaḏemi. The same is the case for the Bhaiṣajyavastu version, T 1448 at T XXIV 31b24: 我知一切諸漏說皆滅盡; cf. also
the Tibetan parallel, D 1 kha 61b4 or Q 1030 ge 57a6: ngas zag pa zad pa shes shing mthong nas gsungs te.

(61) In the Gāndhārī fragment parallel, Glass 2007: 198, at this juncture a monk intervenes and asks why the mind of some monks is not liberated. This then affords the opportunity for the Buddha's reply on the need for cultivation.

(62) SN 22.101 at SN III 154,10 and the Gāndhārī fragment parallel, Glass 2007: 207, mention that the hen might have eight, ten, or twelve eggs; the Bhaiṣajyavastu, T 1448 at T XXIV 31c4, speaks of five, six, or twelve eggs.

(63) My understanding of the present passage has benefitted from Glass 2007: 222 note 14, whose proposed solution is based on a suggestion made by Paul Harrison.

(64) In SN 22.101 at SN III 154,31 the point of the simile is that the carpenter does not know how much of the handle has worn away today, how much the day before. Yet, once it has worn away, he will know that this has happened.

On the Five Aggregates (2) ─ A Translation of Saṃyukta-āgama Discourses 256 to 272
五蘊之研究──漢譯《雜阿含經》256至272經之英文譯註
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摘要：
本文為漢譯《雜阿含經》第二卷經號256至272之英文譯註。
關鍵詞：
雜阿含經、五蘊