211. （二一一）大拘𫄨罗经

I have heard thus:

At one time, the Buddha was wandering in the city of Rājagṛha, staying in the Kalandaka Bamboo Grove.

At that time, Venerable Śāriputra rose from his afternoon meditation and went to where Venerable Mahākauṣṭhila was. They greeted each other and sat down to one side.

Venerable Śāriputra said, "Virtuous Kauṣṭhila, I wish to ask something. May I ask?"

Venerable Mahākauṣṭhila replied, "Venerable Śāriputra, ask as you wish. I will think about it after hearing it."

Venerable Śāriputra asked, "Virtuous Kauṣṭhila, you speak of unwholesome and unwholesome roots. What is unwholesome and what are the unwholesome roots?"

Venerable Mahākauṣṭhila replied, "Bodily unwholesome conduct, verbal and mental unwholesome conduct, are unwholesome. Craving, anger, and delusion, are the unwholesome roots. These are called unwholesome, and these are called the unwholesome roots."

Venerable Śāriputra, having heard this, praised, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! You speak of wholesome and wholesome roots. What is wholesome, and what are the wholesome roots?"

Venerable Mahākauṣṭhila replied, "Good bodily, verbal, and mental actions are wholesome. Non-greed, non-hatred, and non-delusion are wholesome roots. These are called wholesome, and these are called wholesome roots."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised this, rejoiced and practiced it.

He further asked, "Virtuous Kauṣṭhila! You speak of wisdom. What is wisdom?"

Venerable Mahākauṣṭhila replied, "It is because of knowing thus that wisdom is spoken of. What does one know? One knows this suffering as it truly is, knows this origin of suffering, knows this cessation of suffering, and knows this path to the cessation of suffering as it truly is. It is because of knowing thus that wisdom is spoken of."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised thus, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! You speak of consciousness. What is consciousness?"

Venerable Mahākauṣṭhila replied, "Consciousness is called consciousness. What is consciousness? It is consciousness of form, sound, smell, taste, touch, and dharmas. Consciousness is called consciousness because it is conscious of these."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised him, rejoiced and practiced accordingly.

He further asked, "Virtuous Kauṣṭhila! Are wisdom and consciousness the same or different? Can these two dharmas be separately established?"

Venerable Mahākauṣṭhila replied, "These two dharmas are the same and not separate. These two dharmas cannot be separately established. Why is that? What is known by wisdom is also known by consciousness. Therefore, these two dharmas are the same and not separate. These two dharmas cannot be separately established."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! What do you know?"

Venerable Mahākauṣṭhila replied, "Knower, I know with wisdom."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised him, joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! What is the meaning of wisdom? What are its excellences? What are its merits?"

Venerable Mahākauṣṭhila replied, "Wisdom means the meaning of disenchantment, the meaning of desirelessness, and the meaning of seeing as it truly is."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila, what is right view?"

Venerable Mahākauṣṭhila replied, "Knowing suffering as it truly is, knowing the origin, cessation, and path of suffering as they truly are, this is called right view."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised him, joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! How many causes and conditions give rise to right view?"

Venerable Mahākauṣṭhila replied, "Right view arises from two causes and two conditions. What are the two? First, hearing from others, second, contemplating within oneself. These are the two causes and two conditions that give rise to right view."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised, joyfully accepted and practiced it.

He further asked, "Virtuous Kauṣṭhila! How many factors are included in right view, leading to the fruit of liberation through concentration, the fruit of liberation through wisdom, the merits of liberation through concentration, and the merits of liberation through wisdom?"

Venerable Mahākauṣṭhila replied, "There are five factors included in right view, leading to the fruit of liberation through concentration, the fruit of liberation through wisdom, the merits of liberation through concentration, and the merits of liberation through wisdom. What are the five? First, what is included in the truth; second, what is included in precepts; third, what is included in extensive learning; fourth, what is included in tranquility; fifth, what is included in contemplation. These are said to be the five factors included in right view, leading to the fruit of liberation through concentration, the fruit of liberation through wisdom, the merits of liberation through concentration, and the merits of liberation through wisdom."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised this, joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila, how does one give rise to future existence?"

Venerable Mahākauṣṭhila replied, "Ignorant ordinary beings, lacking knowledge and much learning, are covered by ignorance and bound by the fetter of craving. They do not see good friends, do not know the noble Dharma, and do not practice the noble Dharma. This is called giving rise to future existence."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila, how does one not give rise to future existence?"

Venerable Mahākauṣṭhila replied, "If ignorance is exhausted and understanding arises, one will certainly exhaust suffering. This is called not giving rise to future existence."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised this, joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila, how many kinds of awakening are there?"

Venerable Mahākauṣṭhila replied, "There are three kinds of awakening: the awakening of pleasure, the awakening of pain, and the awakening of neither pleasure nor pain. What causes these? They are caused by contact."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! Are the three dharmas of awakening, conception, and thought combined or separate? Can these three dharmas be separately established?"

Venerable Mahākauṣṭhila replied, "The three dharmas of awakening, conception, and thought are combined and not separate. These three dharmas cannot be separately established. Why is that? What is awakened by awakening is what is conceived by conception, and what is thought by thought. Therefore, these three dharmas are combined and not separate. These three dharmas cannot be separately established."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised this, joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! What is the opposite of cessation?"

Venerable Mahākauṣṭhila replied, "Cessation has no opposite."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised this, joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! The five faculties have different functions and realms, each experiencing its own realm. The eye faculty, the ear, nose, tongue, and body faculties - these five faculties have different functions and realms, each experiencing its own realm. Who experiences the complete realm for them? Who is their support?"

Venerable Mahākauṣṭhila replied, "The five faculties have different functions and realms, each experiencing its own realm. The eye faculty, the ear, nose, tongue, and body faculties - these five faculties have different functions and realms, each experiencing its own realm. The mind experiences the complete realm for them. The mind is their support."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! What does the mind depend on to abide?"

Venerable Mahākauṣṭhila replied, "The mind depends on life, it abides depending on life."

Venerable Śāriputra, having heard this, praised, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised, joyfully accepted and practiced it.

He further asked, "Virtuous Kauṣṭhila! What does life depend on?"

Venerable Mahākauṣṭhila replied, "Life depends on warmth, it abides depending on warmth."

Venerable Śāriputra, having heard this, praised, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised, rejoiced and practiced accordingly.

He further asked, "Virtuous Kauṣṭhila! Life and warmth, are these two dharmas combined or separate? Can these two dharmas be separately established?"

Venerable Mahā-Kauṣṭhila replied, "Life and warmth, these two dharmas are combined, not separate. These two dharmas cannot be separately established. Why is that? Because of life there is warmth, because of warmth there is life. If there is no life, there is no warmth. If there is no warmth, there is no life. It is like because of oil and wick, a lamp can burn. In it, because of fire there is light. Because of light there is fire. If there is no fire, there is no light. If there is no light, there is no fire. In this way, because of life there is warmth. Because of warmth there is life. If there is no life, there is no warmth. If there is no warmth, there is no life. Therefore, these two dharmas are combined, not separate. These two dharmas cannot be separately established."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised this, joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! How many dharmas arise, after the body dies, the body is discarded in the charnel ground, like a wooden object without sentience?"

Venerable Mahākauṣṭhila replied, "There are three dharmas that arise, after the body dies, the body is discarded in the charnel ground, like a wooden object without sentience. What are the three? First, life force, second, warmth, and third, consciousness. These three dharmas arise, after the body dies, the body is discarded in the charnel ground, like a wooden object without sentience."

Venerable Śāriputra, having heard, praised, saying, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised, joyfully accepted and practiced.

He further asked, "Virtuous Kauṣṭhila! What is the difference between death and entering the state of cessation?"

Venerable Mahākauṣṭhila replied, "For the dead, life has ceased, warmth has departed, and the faculties have decayed. For a monk entering the state of cessation, life has not ceased, warmth has not departed, and the faculties have not decayed. This is the difference between death and entering the state of cessation."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! What is the difference between entering the state of cessation and entering the state of non-conception?"

Venerable Mahākauṣṭhila replied, "Bhikṣus who enter the state of cessation have extinguished perception and cognition. Bhikṣus who enter the state of non-conception have not extinguished perception and cognition. This is the difference between entering the state of cessation and entering the state of non-conception."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! What is the difference between arising from the state of cessation and arising from the state of non-conception?"

Venerable Mahākauṣṭhila replied, "When a bhikṣu arises from the state of cessation, he does not think, 'I have arisen from the state of cessation.' When a bhikṣu arises from the state of non-conception, he thinks, 'Do I have conception? Do I not have conception?' This is the difference between arising from the state of cessation and arising from the state of non-conception."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! When a bhikṣu enters the state of cessation, which dharmas does he cease first? Is it bodily action, or verbal and mental action?"

Venerable Mahākauṣṭhila replied, "When a bhikṣu enters the state of cessation, he first ceases bodily action, then verbal action, and finally mental action."

Venerable Śāriputra, having heard this, praised, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! When a bhikṣu arises from the state of cessation, which arises first - bodily action, verbal action, or mental action?"

Venerable Mahākauṣṭhila replied, "When a bhikṣu arises from the state of cessation, mental action arises first, then verbal action, and finally bodily action."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! When a bhikṣu arises from the state of cessation, how many contacts does he touch?"

Venerable Mahākauṣṭhila replied, "When a bhikṣu arises from the state of cessation, he touches three contacts. What are the three? They are the contact of non-movement, the contact of nothing whatsoever, and the contact of signlessness. When a bhikṣu arises from the state of cessation, he touches these three contacts."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila! Are emptiness, signlessness, and wishlessness different in meaning and expression, or are they the same in meaning but different in expression?"

Venerable Mahākauṣṭhila replied, "Emptiness, signlessness, and wishlessness are different in meaning and expression."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila, how many causes and conditions give rise to the immovable samādhi?"

Venerable Mahākauṣṭhila replied, "There are four causes and four conditions that give rise to the immovable samādhi. What are the four? If a bhikṣu, having separated from desires, separated from evil and unwholesome dharmas, attains and abides in the fourth dhyāna, this is called the four causes and four conditions that give rise to the immovable samādhi."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila, how many causes and conditions give rise to the samādhi of nothingness?"

Venerable Mahākauṣṭhila replied, "There are three causes and three conditions that give rise to the samādhi of nothingness. What are the three? If a bhikṣu transcends all perceptions of form and attains the state of nothingness, this is said to be the three causes and three conditions that give rise to the samādhi of nothingness."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Having praised him, Venerable Śāriputra joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila, how many causes and conditions give rise to the samādhi of non-perception?"

Venerable Mahākauṣṭhila replied, "There are two causes and two conditions that give rise to the samādhi of non-perception. What are the two? First, not contemplating any thoughts, and second, contemplating the realm of non-perception. These are the two causes and two conditions that give rise to the samādhi of non-perception."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised him, rejoiced and upheld it.

He further asked, "Virtuous Kauṣṭhila, how many causes and conditions are there for abiding in the samādhi of non-perception?"

Venerable Mahākauṣṭhila replied, "There are two causes and two conditions for abiding in the samādhi of non-perception. What are the two? First, not contemplating any thoughts; second, contemplating the realm of non-perception. These are the two causes and two conditions for abiding in the samādhi of non-perception."

Venerable Śāriputra, having heard this, exclaimed, "Excellent! Excellent! Virtuous Kauṣṭhila!" Venerable Śāriputra, having praised him, joyfully accepted it.

He further asked, "Virtuous Kauṣṭhila, how many causes and conditions are there for arising from the samādhi of non-perception?"

Venerable Mahākauṣṭhila replied, "There are three causes and three conditions for arising from the samādhi of non-perception. What are the three? First, recollecting all perceptions, second, not recollecting the realm of non-perception, and third, based on this body and the six sense bases, the condition of the life faculty. These are the three causes and three conditions for arising from the samādhi of non-perception."

Thus, the two Venerables praised each other, saying "Excellent! Excellent!" They spoke to each other and joyfully practiced what was said. They rose from their seats and departed.

The Sūtra of Venerable Mahākauṣṭhila, the tenth, is completed.