187. （一八七）说智经

The wise Aiyana, the bright Kloumin, the holy path, the small
emptiness in the eastern garden, the great emptiness is at the end.

I have heard thus:

Once, the Buddha was traveling in the country of Śrāvastī, staying at the Jetavana Anāthapiṇḍada-ārāma in the Anāthapiṇḍada-ārāma in the Anāthapiṇḍada-ārāma in the Anāthapiṇḍada-ārāma in the Anāthapiṇḍada

At that time, the World-Honored One told the bhikṣus: "If a bhikṣu comes to you and says that he has attained the knowledge of the exhaustion of birth, the establishment of the holy life, the completion of what was to be done, and the non-arising of future existence, knowing it as it really is, when you hear it, you should approve of it, rejoice in it, and practice it accordingly. Having approved of it, rejoiced in it, and practiced it accordingly, you should further ask that bhikṣu: 'Noble one! The World-Honored One has spoken of the five aggregates of clinging: the form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the volitional formations aggregate of clinging, and the consciousness aggregate of clinging. Noble one! How does one know and see these five aggregates of clinging so as to know and attain the liberation of the mind through the exhaustion of the taints, without clinging?'

A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this: 'Venerable ones! The form aggregate of clinging is not a fruit, empty, undesirable, impermanent, unreliable, and subject to change. I know it thus. If there is desire, attachment, grasping, bondage, and the fetters of bondage and attachment towards the form aggregate of clinging, then they are exhausted, desireless, extinguished, ceased, and stopped. One knows without clinging and attains the liberation of the mind through the exhaustion of the taints. Similarly, the feeling aggregate of clinging, the perception aggregate of clinging, the volitional formations aggregate of clinging, and the consciousness aggregate of clinging are not fruits, empty, undesirable, impermanent, unreliable, and subject to change. I know it thus. If there is desire, attachment, grasping, bondage, and the fetters of bondage and attachment towards the consciousness aggregate of clinging, then they are exhausted, desireless, extinguished, ceased, and stopped. One knows without clinging and attains the liberation of the mind through the exhaustion of the taints. Venerable ones! I know and see these five aggregates of clinging thus, and attain the liberation of the mind through the exhaustion of the taints without clinging.' A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this.

When you hear it, you should approve of it, rejoice in it, and practice it accordingly. Having approved of it, rejoiced in it, and practiced it accordingly, you should further ask that bhikṣu: 'Noble one! The World-Honored One has spoken of four nutriments by which beings subsist and grow. What are the four? They are: coarse and fine solid food, contact, intention, and consciousness. Noble one! How does one know and see these four nutriments so as to know and attain the liberation of the mind through the exhaustion of the taints, without clinging?'

A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this: 'Venerable ones! Regarding solid food, I am neither elated nor depressed, not attached, not bound, not defiled, not clinging, liberated, fully liberated, with the mind free from delusion, with birth ended, the holy life established, what was to be done is done, there is no more coming to any state of existence, known as it really is. Similarly, regarding contact, intention, and consciousness as nutriment, I am neither elated nor depressed, not attached, not bound, not defiled, not clinging, liberated, fully liberated, with the mind free from delusion, with birth ended, the holy life established, what was to be done is done, there is no more coming to any state of existence, known as it really is. Venerable ones! I know and see these four nutriments thus, and attain the liberation of the mind through the exhaustion of the taints, without clinging.' A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this.

When you hear it, you should approve of it, rejoice in it, and practice it accordingly. Having approved of it, rejoiced in it, and practiced it accordingly, you should further ask that bhikṣu: 'Noble one! The World-Honored One has spoken of four statements. What are the four? They are: seeing as seeing, hearing as hearing, knowing as knowing, and knowing as knowing. Noble one! How does one know and see these four statements so as to know and attain the liberation of the mind through the exhaustion of the taints, without clinging?'

A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this: 'Venerable ones! Regarding seeing as seeing, I am neither elated nor depressed, not attached, not bound, not defiled, not clinging, liberated, fully liberated, with the mind free from delusion, with birth ended, the holy life established, what was to be done is done, there is no more coming to any state of existence, known as it really is. Similarly, regarding hearing as hearing, knowing as knowing, and knowing as knowing, I am neither elated nor depressed, not attached, not bound, not defiled, not clinging, liberated, fully liberated, with the mind free from delusion, with birth ended, the holy life established, what was to be done is done, there is no more coming to any state of existence, known as it really is. Venerable ones! I know and see these four statements thus, and attain the liberation of the mind through the exhaustion of the taints, without clinging.' A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this.

When you hear it, you should approve of it, rejoice in it, and practice it accordingly. Having approved of it, rejoiced in it, and practiced it accordingly, you should further ask that bhikṣu: 'Noble one! The World-Honored One has spoken of the six internal sense bases: the eye sense base, the ear, nose, tongue, body, and mind sense bases. Noble one! How does one know and see these six internal sense bases so as to know and attain the liberation of the mind through the exhaustion of the taints, without clinging?'

A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this: 'Venerable ones! Regarding the eye and eye consciousness, the eye consciousness and the dharmas cognized by eye consciousness, I know both of these dharmas. Venerable ones! If the eye and eye consciousness, the eye consciousness and the dharmas cognized by eye consciousness, are exhausted, they are exhausted, desireless, extinguished, ceased, and stopped. I know and attain the liberation of the mind through the exhaustion of the taints, without clinging. Similarly, regarding the ear, nose, tongue, body, and mind, and the mental consciousness, the mental consciousness and the dharmas cognized by mental consciousness, I know both of these dharmas. Venerable ones! If the mind and mental consciousness, the mental consciousness and the dharmas cognized by mental consciousness, are exhausted, they are exhausted, desireless, extinguished, ceased, and stopped. I know and attain the liberation of the mind through the exhaustion of the taints, without clinging. Venerable ones! I know and see these six internal sense bases thus, and attain the liberation of the mind through the exhaustion of the taints, without clinging.' A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this.

When you hear it, you should approve of it, rejoice in it, and practice it accordingly. Having approved of it, rejoiced in it, and practiced it accordingly, you should further ask that bhikṣu: 'Noble one! The World-Honored One has spoken of the six elements: the earth element, water element, fire element, wind element, space element, and consciousness element. Noble one! How does one know and see these six elements so as to know and attain the liberation of the mind through the exhaustion of the taints, without clinging?'

A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this: 'Venerable ones! I do not see the earth element as mine, nor am I possessed by the earth element. The earth element is not the self, but rather the three feelings abide in dependence on the earth element, and consciousness is attached to it. When it is exhausted, desireless, extinguished, ceased, and stopped, I know and attain the liberation of the mind through the exhaustion of the taints, without clinging. Similarly, regarding the water, fire, wind, space, and consciousness elements, they are not mine, nor am I possessed by the consciousness element. The consciousness element is not the self, but rather the three feelings abide in dependence on the consciousness element, and consciousness is attached to it. When it is exhausted, desireless, extinguished, ceased, and stopped, I know and attain the liberation of the mind through the exhaustion of the taints, without clinging. Venerable ones! I know and see these six elements thus, and attain the liberation of the mind through the exhaustion of the taints, without clinging.' A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this.

When you hear it, you should approve of it, rejoice in it, and practice it accordingly. Having approved of it, rejoiced in it, and practiced it accordingly, you should further ask that bhikṣu: 'Noble one! How does one know and see, regarding this internal body with its consciousness and external characteristics, the complete cessation of the afflictions of 'I', 'mine', and conceit, the uprooting of their foundation, and the prevention of their future arising?'

A bhikṣu who has exhausted the taints and knows that the holy life has been established should answer like this: 'Venerable ones! Before I went forth to practice the path, I was weary of birth, old age, sickness, death, crying, distress, sorrow, and lamentation, and wished to completely eliminate this great mass of suffering. Venerable ones! Having become weary and disgusted, I contemplated thus: "Living at home is narrow and confined, a place of defilements, while going forth to practice the path is open and vast." I thought: "Now, living at home, I am bound by fetters and cannot practice the holy life to the end of my life. Why don't I give up little or much wealth, little or many relatives, shave off my hair and beard, put on the yellow robe, leave home out of faith, and go forth to practice the path?" Venerable ones! Later, I gave up little or much wealth, little or many relatives, shaved off my hair and beard, put on the yellow robe, left home out of faith, and went forth to practice the path. Venerable ones! Having gone forth to practice the path, I abandoned the characteristics of a householder, accepted the precepts of a bhikṣu, practiced and guarded the precepts, and attained liberation through discernment. I also well restrained my deportment and conduct, and seeing even the slightest fault, I always felt fear and guarded the precepts.

Venerable ones! I have abandoned killing, cut off killing, laid aside weapons, have a sense of shame and conscience, have a compassionate mind, and benefit all beings, even insects. I have purified my mind from killing. I have abandoned taking what is not given, cut off taking what is not given, take only what is given, delight in taking what is given, am always fond of giving, rejoice in giving without stinginess, and do not expect anything in return. I have purified my mind from taking what is not given. Venerable ones! I have abandoned sexual misconduct, cut off sexual misconduct, diligently practiced celibacy, diligently practiced the sublime practice, was pure and undefiled, free from desire, and cut off sexual desire. I have purified my mind from sexual misconduct. Venerable ones! I have abandoned false speech, cut off false speech, spoken the truth, delighted in the truth, abided in the truth, and was not moved. I was trustworthy, did not deceive the world, and was not deceitful. I have purified my mind from false speech. Venerable ones! I have abandoned divisive speech, cut off divisive speech, practiced non-divisive speech, did not break others apart, did not listen to this in order to break apart that, did not listen to that in order to break apart this, wanted to reconcile those who were divided, and delighted in those who were united. I did not form factions, did not delight in factions, and did not praise factions. I have purified my mind from divisive speech.

Venerable ones! I have abandoned harsh speech, cut off harsh speech. Whatever I say, my words are harsh, coarse, unpleasant to the ear, disagreeable, disliked by many, and cause others suffering and distress, making it difficult for them to concentrate. I have cut off such speech. Whatever I say is gentle, smooth, pleasant to the ear, agreeable, liked by many, and causes others happiness and joy, with a clear and distinct voice, not causing others to fear, and enabling them to concentrate. I have purified my mind from harsh speech. Venerable ones! I have abandoned idle chatter, cut off idle chatter, speak at the right time, speak the truth, speak the Dharma, speak the meaning, speak to stop disputes, delight in stopping disputes, speak in a timely manner, speak appropriately, give good instruction, and give good admonition. I have purified my mind from idle chatter. Venerable ones! I have abandoned commerce, cut off commerce, abandoned weighing and measuring, and also not engaged in buying and selling. I did not bind others, did not hope for a discount, did not deceive others with small profits, and did not harm others. I have purified my mind from commerce.

Venerable ones! I have abandoned taking a widow or a virgin, cut off taking a widow or a virgin. I have purified my mind from taking a widow or a virgin. Venerable ones! I have abandoned taking a slave or a servant, cut off taking a slave or a servant. I have purified my mind from taking a slave or a servant. Venerable ones! I have abandoned taking an elephant, horse, cow, or sheep, cut off taking an elephant, horse, cow, or sheep. I have purified my mind from taking an elephant, horse, cow, or sheep. Venerable ones! I have abandoned taking a chicken or a pig, cut off taking a chicken or a pig. I have purified my mind from taking a chicken or a pig. Venerable ones! I have abandoned taking a field, shop, or storehouse, cut off taking a field, shop, or storehouse. I have purified my mind from taking a field, shop, or storehouse. Venerable ones! I have abandoned taking raw rice, wheat, or beans, cut off taking raw rice, wheat, or beans. I have purified my mind from taking raw rice, wheat, or beans. Venerable ones! I have abandoned alcohol, cut off alcohol. I have purified my mind from drinking alcohol. Venerable ones! I have abandoned high and wide beds, cut off high and wide beds. I have purified my mind from high and wide beds. Venerable ones! I have abandoned garlands, necklaces, perfumes, and cosmetics, cut off garlands, necklaces, perfumes, and cosmetics. I have purified my mind from garlands, necklaces, perfumes, and cosmetics. Venerable ones! I have abandoned singing, dancing, and acting, and going to see them, cut off singing, dancing, and acting, and going to see them. I have purified my mind from singing, dancing, and acting, and going to see them. Venerable ones! I have abandoned taking precious things that are not given, cut off taking precious things that are not given. I have purified my mind from taking precious things that are not given. Venerable ones! I have abandoned eating after the midday meal, cut off eating after the midday meal, eat one meal a day, do not eat at night, and eat at the proper time. I have purified my mind from eating after the midday meal.

Venerable ones! I have already accomplished this holy body of precepts, and further practice contentment. I wear clothes to cover my body and eat to sustain my life. Wherever I go, my robes and alms bowl follow me, without any attachment. Just as a goose flies through the air with its two wings, so am I. Venerable ones! I have already accomplished this holy body of precepts and extreme contentment, and further guard the sense faculties, always mindful of closing them off, being mindful of desire and understanding, guarding the mind with mindfulness, and accomplishing it, always wishing to arouse the mind. If the eyes see forms, they do not grasp characteristics, nor do they savor forms, because of anger and disputes, guarding the eye faculty. In the mind, greed, sorrow, and evil and unwholesome dharmas do not arise, heading towards them, guarding the eye faculty. In this way, the ear, nose, tongue, body, and if the mind knows dharmas, they do not grasp characteristics, nor do they savor dharmas, because of anger and disputes, guarding the mind faculty. In the mind, greed, sorrow, and evil and unwholesome dharmas do not arise, heading towards them, guarding the mind faculty. Venerable ones! I have already accomplished this holy body of precepts and extreme contentment, the holy guarding of the sense faculties, right knowledge in coming and going, well observing and distinguishing, bending, stretching, bowing, looking up, dignified deportment, well wearing the saṃghāṭī robe and other robes and alms bowl, walking, standing, sitting, lying down, sleeping, waking, speaking, and being silent, all with right knowledge.

Venerable ones! I have already accomplished this holy body of precepts and extreme contentment, and further accomplished the holy guarding of the sense faculties, attained right knowledge in coming and going, dwelling alone in seclusion in a place free from affairs, or going to the foot of a tree, an empty and peaceful place, a mountain cave, a stone chamber, an open space, a pile of straw, or to a forest, or to a charnel ground. Venerable ones! I have already dwelt in a place free from affairs, or gone to the foot of a tree, an empty and peaceful place, spread out a sitting mat, sat cross-legged, straightened the body and mind, and focused the mind, eliminating greed and desire, and having no disputes. Seeing others' wealth and various necessities of life, I do not give rise to greed and desire, wishing to obtain them. I have purified my mind from greed and desire. In this way, I have eliminated anger, sloth and torpor, restlessness and remorse, and doubt and confusion. Regarding wholesome dharmas, I have no hesitation. I have purified my mind from doubt and confusion. Venerable ones! I have already eliminated these five hindrances, defilements of the mind, and weakness of wisdom, and attained the fourth dhyāna, accomplished and dwelt in it. Venerable ones! I have already attained such a mind of concentration, pure, undefiled, pliant, well-established, attained an immovable mind, and directed it towards the knowledge and realization of the destruction of the taints.

"Venerable ones! I know this suffering as it truly is, I know this origin of suffering, I know this cessation of suffering, I know this path to the cessation of suffering as it truly is, I know these taints, I know the origin of these taints, I know the cessation of these taints, I know the path to the cessation of these taints as it truly is. Knowing and seeing thus, my mind is liberated from the outflow of desire, from the outflow of existence, and from the outflow of ignorance. Being liberated, I know I am liberated. Birth is exhausted, the holy life has been established, what was to be done has been done, there will be no more of this state of existence. Venerable ones! Knowing and seeing thus, I have cut off the conceit of 'I' and 'mine' regarding internal and external forms, and the conceit of 'I' and 'mine' regarding all forms. I know that the root is eradicated, and it will not arise again." A bhikṣu who has exhausted the taints should answer thus when asked about the establishment of the holy life.

"Having heard this, you should all agree, rejoice, and practice it well. Having agreed, rejoiced, and practiced it well, you should further say to that bhikṣu: 'Venerable one! We have already agreed and rejoiced in your initial explanation, but we wish to further seek wisdom, skillful answers, and eloquence from you. Therefore, we ask you further questions.'"

The Buddha spoke thus. Those bhikṣus, having heard the Buddha's words, rejoiced and practiced them.