I bow to all buddhas and bodhisattvas.

Thus did I hear at one time. The Bhagavat was residing in Śrāvastī, at the eastern pleasance in the palace of Mṛgāra’s mother, with a great saṅgha of one thousand two hundred and fifty bhikṣus.

There, with a Brahmā voice that, like a cloud, was deep, delightful, and vast, the Bhagavat addressed the bhikṣus: “Bhikṣus, I will teach you the Dharma that is auspicious in the beginning, auspicious in the middle, and auspicious in the end, that has good meaning and is well expressed. I will clarify the unique, complete, pure, and purified Brahman conduct, the Dharma instruction Distinctly Ascertaining the Meanings. Listen properly and keep it firmly in your mind; I am going to speak.”

“Good, Bhagavat,” the bhikṣus answered.

The Bhagavat spoke to them thus: “What, bhikṣus, is the Dharma instruction Distinctly Ascertaining the Meanings? It consists of the five aggregates, the five aggregates of clinging, the eighteen bases, the twelve entrances, dependent arising with twelve parts, the four truths of the noble ones, the twenty-two faculties, the four meditations, the four Brahma abodes, the four courses, the four cultivations of samādhi, the four placements of mindfulness, the four right efforts, the four footings of success, the five faculties, the five strengths, the seven parts of awakening, the noble path with eight parts, mindfulness of inhalation and exhalation with sixteen aspects, the four parts of entering the stream, the ten strengths of the Tathāgata, the four confidences, the four special knowledges, the eighteen dharmas exclusive to a buddha, the thirty-two marks of a great person, and the eighty minor marks. This, bhikṣus, is the list of topics for the Dharma instruction Distinctly Ascertaining the Meanings.

“Now, bhikṣus, what are the five aggregates? They are the aggregate of form, the aggregate of feeling, the aggregate of notion, the aggregate of assembled factors, and the aggregate of consciousness. These, bhikṣus, are the five aggregates.

“Now, bhikṣus, what are the five aggregates of clinging? They are the aggregate of clinging of form, the aggregate of clinging of feeling, the aggregate of clinging of notion, the aggregate of clinging of assembled factors, and the aggregate of clinging of consciousness. These, bhikṣus, are the five aggregates of clinging.

“Now, bhikṣus, what are the eighteen bases? They are the eye base, form base, eye-consciousness base, ear base, sound base, ear-consciousness base, nose base, smell base, nose-consciousness base, tongue base, flavor base, tongue-consciousness base, body base, tangibles base, body-consciousness base, thought base, dharma base, and thought-consciousness base. These, bhikṣus, are explained as the eighteen bases.

“Now, bhikṣus, what are the twelve entrances? They are the internal entrance of the eye, the external entrance of form, the internal entrance of the ear, the external entrance of sound, the internal entrance of the nose, the external entrance of smell, the internal entrance of the tongue, the external entrance of flavor, the internal entrance of the body, the external entrance of tangibles, the internal entrance of thought, and the external entrance of dharmas. These, bhikṣus, are explained as the twelve entrances.

“Now, bhikṣus, what is dependent arising with twelve parts? It is thus: assembled factors with ignorance as their condition, consciousness with assembled factors as its condition, name-and-form with consciousness as its condition, the six entrances with name-and-form as their condition, contact with the six entrances as its condition, feeling with contact as its condition, craving with feeling as its condition, clinging with craving as its condition, existence with clinging as its condition, birth with existence as its condition, and decay, death, grief, lamentation, suffering, mental anguish, and ensuing weariness with birth as their condition come into existence. Thus is the arising, in its entirety, of what is purely a great aggregate of suffering.

“Due to the cessation of ignorance, assembled factors cease; due to the cessation of assembled factors, consciousness ceases; due to the cessation of consciousness, name-and-form ceases; due to the cessation of name-and-form, the six entrances cease; due to the cessation of the six entrances, contact ceases; due to the cessation of contact, feeling ceases; due to the cessation of feeling, craving ceases; due to the cessation of craving, clinging ceases; due to the cessation of clinging, existence ceases; due to the cessation of existence, birth ceases; due to the cessation of birth, decay, death, grief, lamentation, suffering, mental anguish, and ensuing weariness cease. Thus is the cessation, in its entirety, of what is purely a great aggregate of suffering.

“Now, what is ignorance? It is this: nonawareness regarding the prior limit, nonawareness regarding the following limit, nonawareness regarding the prior and the following limit, nonawareness regarding what is internal, nonawareness regarding what is external, nonawareness regarding what is internal and what is external, nonawareness regarding karma, nonawareness regarding maturation, nonawareness regarding karma and its maturation, nonawareness regarding the karma that is a good deed, nonawareness regarding the karma that is a bad deed, nonawareness regarding the karma that is a good and bad deed, nonawareness regarding the cause, nonawareness regarding the result, nonawareness regarding the cause and the result, nonawareness regarding dharmas that arise due to causes, nonawareness regarding dharmas that are dependently arisen, nonawareness regarding the Buddha, nonawareness regarding the Dharma, nonawareness regarding the Saṅgha, nonawareness regarding suffering, nonawareness regarding its origin, nonawareness regarding cessation, nonawareness regarding the path, nonawareness regarding virtuous and nonvirtuous dharmas, nonawareness regarding blameworthy and blameless dharmas and regarding dharmas that should and should not be practiced, and, regarding the six contact-entrances, nonawareness of the way they are, not seeing, not comprehending, no clear understanding, darkness, confusion, and the blinding darkness of ignorance. This is explained as ignorance.

“As for ‘assembled factors with ignorance as their condition,’ what are assembled factors? Assembled factors are of three kinds: assembled factors pertaining to the body, assembled factors pertaining to speech, and assembled factors pertaining to thought. What are the assembled factors pertaining to the body? They are inhaling and exhaling, for these are bodily dharmas, based on the body, and bound to the body; they come about on the basis of the body. Therefore, inhaling and exhaling are explained as the assembled factors pertaining to the body. What are the assembled factors pertaining to speech? A person speaks after deliberating and after analyzing, not without deliberating and analyzing. Therefore, deliberation and analysis are explained as assembled factors pertaining to speech. What are the assembled factors pertaining to thought? They are the intention of someone who has attraction, the intention of someone who has aversion, and the intention of someone who has confusion, for this is a mental dharma, based on the mind and bound to the mind; it occurs on the basis of the mind. Therefore, intention is explained as the assembled factor pertaining to thought. These, bhikṣus, are explained as assembled factors.

“As for ‘consciousness with assembled factors as its condition,’ what is consciousness? It is the six collections of consciousness. What are the six? They are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thought consciousness. These are the six collections of consciousness.

“As for ‘name-and-form with consciousness as its condition,’ what is name-and-form? ‘Name’ refers to the four formless aggregates: the aggregate of feeling, the aggregate of notion, the aggregate of assembled factors, and the aggregate of consciousness. This is name. What is form? Whatever form exists, it all consists in the four great elements and in what depends on the four great elements. What are the four? They are the earth element, the water element, the fire element, and the wind element. What is the earth element? It is heaviness, hardness, and roughness. What is the water element? It is fluidity and flow. What is the fire element? It is heat and maturation. What is the wind element? It is contraction, expansion, lightness, and motility. Such ‘form’ and the preceding ‘name’ are abbreviated as one thing, which is then called name-and-form.

“As for ‘six entrances with name-and-form as their condition,’ what are the six entrances? They are the entrance of the eye, the entrance of the ear, the entrance of the nose, the entrance of the tongue, the entrance of the body, and the entrance of thought. These are explained as the six entrances.

“As for ‘contact with the six entrances as its condition,’ what is contact? It is the six collections of contact. What are the six? They are eye, ear, nose, tongue, body, and thought contact.

“As for ‘feeling with contact as its condition,’ what is feeling? It is the six collections of feeling. What are the six? There is feeling born from eye contact, which is pleasant, painful, or neither painful nor pleasant. Likewise, there are also feelings born from ear, nose, tongue, body, and thought contact. Each of these may in turn be pleasant, painful, or neither painful nor pleasant.

“As for ‘craving with feeling as its condition,’ what is craving? It is the six collections of craving. What are the six? They are craving for form, craving for sound, craving for smell, craving for flavor, craving for tangibles, and craving for dharmas.

“As for ‘clinging with craving as its condition,’ what is clinging? It is the four types of clinging. What are the four? They are clinging to desire, clinging to views, clinging to discipline and vows, and clinging to the proposition of a ‘self.’

“As for ‘existence with clinging as its condition,’ what is existence? It is the three existences. What are the three? They are existence with desire, existence with form, and formless existence. What, then, is existence with desire? It is the sentient beings of the great hell called Unwavering below up to the deities in Control of Others’ Emanations. This is explained as existence with desire. What is existence with form? It is the deities of the Brahmā group up to the deities of Lesser than None. This is explained as existence with form. What is formless existence? It is the deities placed in the abode of the infinity of space up to the deities placed in the abode of neither perception nor no perception. This is explained as formless existence.

“As for ‘birth with existence as its condition,’ what is birth? It is the birth of sentient beings in a specific class of sentient beings, and it is their descent, full birth, and coming forth, the coming into existence of the aggregates, the obtainment of the entrances, the coming into existence of the life faculty, and the fact of being brought together within a shared class. This is explained as birth.

“As for ‘decay and death with birth as their condition,’ what is decay? It is baldness, grayness, an abundance of wrinkles, decrepitude, crookedness, being bent down like rafters; having a body that breathes in and out with wheezing sounds, is marred by black moles, and leans forward, supported by sticks; and the complete maturation and breaking apart of the faculties, the aging of the assembled factors, lassitude, dullness, slowness, loss, and all-around loss. This is explained as decay.

“What is death? It is the falling away of sentient beings from a specific class of sentient beings, their movement, separation, impermanence, and death, the completion of one’s time, the loss of lifespan, the loss of heat, the cessation of the life faculty, and the casting away of the aggregates. This is explained as death. Such ‘death’ and the preceding ‘decay’ are abbreviated as one thing, which is then called decay and death.

“This, bhikṣus, is dependent arising with twelve parts.

“Now, what are the four truths of the noble ones? They are the noble ones’ truth of suffering, the noble ones’ truth of the arising of suffering, the noble ones’ truth of the cessation of suffering, and the noble ones’ truth of the path that leads to the cessation of suffering.

“What is the noble ones’ truth of suffering? Birth is suffering, decay is suffering, illness is suffering, death is suffering, separation from what one likes is suffering, conjunction with what one dislikes is suffering, and failing to obtain what one wants despite searching for it is suffering; in brief, the five aggregates of clinging are suffering. This is explained as the noble ones’ truth of suffering.

“What is the noble ones’ truth of the arising of suffering? It is craving that is conducive to a new existence and that is accompanied by rejoicing and attraction, furthermore delighting in this and that. This is explained as the noble ones’ truth of the arising of suffering.

“What is the noble ones’ truth of the cessation of suffering? It is the complete abandonment of, thorough relinquishment of, termination of, destruction of, nonattraction to, cessation of, pacification of, and disappearance of that very craving that is conducive to a new existence and that is accompanied by rejoicing and attraction, furthermore delighting in this and that. This is explained as the noble ones’ truth of the cessation of suffering.

“What, then, is the noble ones’ truth of the path that leads to the cessation of suffering? It is the noble path with eight parts: right view, right thinking, right speech, right activity, right livelihood, right effort, right mindfulness, and right samādhi. This is explained as the noble ones’ truth of the path that leads to the cessation of suffering.

“These are the four truths of the noble ones.

“Then, what are the twenty-two faculties? They are the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the thought faculty, the male faculty, the female faculty, the life faculty, the suffering faculty, the pleasure faculty, the mental well-being faculty, the mental anguish faculty, the neutrality faculty, the faith faculty, the heroism faculty, the mindfulness faculty, the samādhi faculty, the wisdom faculty, the ‘I will completely know what I don’t yet know’ faculty, the complete-knowledge faculty, and the ‘I have completely known’ faculty. These, bhikṣus, are the twenty-two faculties.

“Now, what are the four meditations?

“Here, bhikṣus, a bhikṣu isolated from desires, isolated from sinful, nonvirtuous dharmas, endowed with deliberation and analysis, and having the joy and pleasure born from isolation reaches and abides in the first meditation. Due to the pacification of deliberations and analyses, due to being inwardly very well disposed, and due to the mind having a single texture, one reaches and abides in the second meditation, without deliberation or analysis and having the joy and pleasure born from samādhi. Due to nonattraction to joy, one abides with equanimity, and one is mindful, discerning, and feels pleasure in one’s body. Hence, the noble ones say, ‘equanimous and mindful, he abides in pleasure.’ Thus, one reaches and abides in the third meditation, which is without joy. Due to the abandonment of pleasure, due to the prior abandonment of pain, and due to the disappearance of mental well-being or anguish, one reaches and abides in the fourth meditation, which is without pleasure or pain and purified in terms of equanimity and mindfulness. These, bhikṣus, are the four meditations.

“Now, what are the four Brahma abodes? Here, bhikṣus, a bhikṣu, with (1) a mind accompanied by friendliness, a mind without enmity, antagonism, or harming, an expansive, great mind without duality, without measure, and well cultivated, becomes intent upon one direction, fills it, reaches it, and abides thus. He then does the same for the second, the third, and the fourth direction and above, below, and across; for this world on all sides and on all ends, he, with a mind accompanied by friendliness, a mind without enmity, antagonism, or harming, an expansive, great mind without duality, without measure, and well cultivated, becomes intent upon one direction, fills it, reaches it, and abides thus. In the same way, with (2) a mind accompanied by compassion, (3) a mind accompanied by rejoicing, and (4) a mind accompanied by equanimity, a mind without enmity, antagonism, or harming, an expansive, great mind without duality, without measure, and well cultivated, he becomes intent, fills, reaches, and abides thus. These are the four Brahma abodes.

“Then, what are the four courses? There is the course that is painful and that is slow in superior cognition. There is the course that is painful and that is quick in superior cognition. There is the course that is pleasant and that is slow in superior cognition. There is the course that is pleasant and that is quick in superior cognition.

“Among those, what is the course that is painful and that is slow in superior cognition? Here someone has, by his very nature, intense attraction, intense aversion, and intense confusion. Due to his intense attraction, he constantly feels pain and mental anguish born of attraction; due to his intense aversion, he constantly feels pain and mental anguish born of aversion; due to his intense confusion, he constantly feels pain and mental anguish born of confusion. His five supramundane faculties are slow; they are weak and not intense, not carrying him swiftly toward the destruction of the fluxes. What are the five? They are the faith faculty, heroism faculty, mindfulness faculty, samādhi faculty, and wisdom faculty. Thus, because these five supramundane faculties are slow, weak and not intense, and do not carry him swiftly, he will only slowly reach the samādhi that immediately precedes the destruction of the fluxes. This is the course that is painful and that is slow in superior cognition.

“Among those, what is the course that is painful and that is quick in superior cognition? Here someone has, by his very nature, intense attraction, intense aversion, and intense confusion. Due to his intense attraction, he constantly feels pain and mental anguish born of attraction; due to his intense aversion, he constantly feels pain and mental anguish born of aversion; due to his intense confusion, he constantly feels pain and mental anguish born of confusion. His five supramundane faculties are above measure, intense, and carry him swiftly. What are the five? They are the faith faculty, heroism faculty, mindfulness faculty, samādhi faculty, and wisdom faculty. Thus, because these five supramundane faculties are above measure, intense, and carry him swiftly, he will very quickly reach the samādhi that immediately precedes the destruction of the fluxes. This is the course that is painful and that is quick in superior cognition.

“Among those, what is the course that is pleasant and that is slow in superior cognition? Here someone has, by his very nature, little attraction, little aversion, and little confusion. Having little attraction, he does not constantly feel pain and mental anguish born of attraction; having little aversion, he does not constantly feel pain and mental anguish born of aversion; having little confusion, he does not constantly feel pain and mental anguish born of confusion. His five supramundane faculties are slow; they are weak and not intense, not carrying him swiftly toward the destruction of the fluxes. What are the five? They are the faith faculty, heroism faculty, mindfulness faculty, samādhi faculty, and wisdom faculty. Thus, because these five supramundane faculties are slow, weak and not intense, and do not carry him swiftly, he will only slowly reach the samādhi that immediately precedes the destruction of the fluxes. This is the course that is pleasant and that is slow in superior cognition.

“Among those, what is the course that is pleasant and that is quick in superior cognition? Here someone has, by his very nature, little attraction, little aversion, and little confusion. Having little attraction, he does not constantly feel pain and mental anguish born of attraction; having little aversion, he does not constantly feel pain and mental anguish born of aversion; having little confusion, he does not constantly feel pain and mental anguish born of confusion. His five supramundane faculties are above measure, intense, and carry him swiftly. What are the five? They are the faith faculty, heroism faculty, mindfulness faculty, samādhi faculty, and wisdom faculty. Thus, because these five supramundane faculties are above measure, intense, and carry him swiftly, he will very quickly reach the samādhi that immediately precedes the destruction of the fluxes. This is the course that is pleasant and that is quick in superior cognition.

“These are the four courses.

“Now, what are the four cultivations of samādhi? There is, bhikṣus, a cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about the abandonment of attraction. There is a cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about a pleasant abiding in this very life. There is a cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about the obtainment of the vision of awareness. There is a cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about the obtainment of wisdom.

“Among those, what is the cultivation of samādhi that, once practiced, cultivated, and repeated, brings about the abandonment of desirous attraction? Here, bhikṣus, a bhikṣu, having gone to the forest, to the root of some tree, or to an empty house, observes this very body as it is, upwards from the soles of the feet and downwards from the hair and head, in its entirety, to be full of many types of impurities: ‘In this body there are hairs of the head, body hairs, teeth, nails, dirt, filth, skin, flesh, bones, sinews, channels, kidneys, heart, lungs, liver, stomach for the raw, stomach for the ripe, entrails, mesentery, bladder, spleen, excrement, tears, sweat, snot, spit, grease, fluid, marrow, fat, pus, phlegm, bile, blood, head, head membrane, and urine.’ Thus, he observes it to be full of many types of impurities, as it is.

“Just as, bhikṣus, when there is a granary with its doors open on both sides and full of many types of grains such as śāli rice, grain, barley, wheat, beans, lentils, horse gram, corn, split red lentils, mat beans, sesame, millet, and white mustard seeds, any person with eyes who looks at all that will know ‘This is śāli rice, this is rice, this is barley, this is wheat, these are beans, these are lentils, this is horse gram, this is corn, these are split red lentils, these are mat beans, this is sesame, this is millet, these are white mustard seeds.’ In the same way, bhikṣus, a bhikṣu, having gone to the forest, or to the root of some tree, or to an empty house, observes this very body as it is, upwards from the soles of the feet and downwards from the hair and head, in its entirety, to be full of many types of impurities, as before up to head, head membrane, and urine. This, bhikṣus, is the cultivation of samādhi that, once practiced, cultivated, and repeated, brings about the abandonment of desirous attraction.

“Among those, bhikṣus, what is the cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about a pleasant abiding in this very life? Here, bhikṣus, a bhikṣu, having gone to the forest, or to the root of some tree, or to an empty house, drenches wholly and thoroughly, completely fills, satiates, and suffuses this very body with the joy and pleasure born from the samādhi of isolation. There is no place in his body that is not filled and suffused with the joy and pleasure born from the samādhi of isolation. Just as, bhikṣus, water lilies, lotuses, joy lilies, or white lotuses, born in water and immersed in water, are wholly and thoroughly drenched, completely filled, satiated, and suffused by the cool water, in the very same way, bhikṣus, a bhikṣu, having gone to the forest, or to the root of some tree, or to an empty house, drenches wholly and thoroughly, completely fills, satiates, and suffuses this very body, inwardly, with the joy and pleasure born from samādhi. There is no place in his body that is not filled and suffused with the joy and pleasure born from samādhi. This is the cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about a pleasant abiding in this very life.

“Among those, bhikṣus, what is the cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about the obtainment of the vision of awareness? Here, bhikṣus, a bhikṣu has well and properly grasped the perception of light; he has placed it well in the mind, practiced it well, and thoroughly penetrated it. He cultivates a mind sustained by the perception of daylight, with the same brightness: as by day, so by night; as by night, so by day; as in front, so behind; as behind, so in front; as below, so above; as above, so below. Thus, with an open and unbound mind, he cultivates a mind sustained by the perception of daylight, with the same brightness. Just as, indeed, bhikṣus, during the last month of summer, at midday on a cloudless day free of any impediment to light, everything appears very clearly, bright and luminous, and untouched by darkness, in the very same way, bhikṣus, a bhikṣu has well and properly grasped the perception of light; he has placed it well in the mind, practiced it well, and thoroughly penetrated it. He cultivates a mind sustained by the perception of daylight, with the same brightness: as by day, so by night; as by night, so by day; as in front, so behind; as behind, so in front; as below, so above; as above, so below. Thus, with an open and unbound mind sustained by the perception of daylight, he cultivates a mind with the same brightness. This is the cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about the obtainment of the vision of awareness.

“Among those, bhikṣus, what is the cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about the obtainment of wisdom? Here, bhikṣus, a bhikṣu, having gone to the forest, to the root of some tree, or to an empty house, may—due to the abandonment of pleasure, the prior abandonment of pain, and the disappearance of mental well-being or anguish—reach and abide in the fourth meditation, which is without pain or pleasure and is purified in terms of equanimity and mindfulness. This is the cultivation of samādhi that, once it is practiced, cultivated, and repeated, brings about the obtainment of wisdom.

“These are the four cultivations of samādhi.

“Now, bhikṣus, what are the four placements of mindfulness? Here, bhikṣus, with respect to his own body, a bhikṣu abides contemplating the body—ardent, perfectly cognizant, mindful, and having removed coveting or mental anguish regarding the world. With respect to an outer body, with respect to his own and an outer body, with respect to his own feelings, with respect to outer feelings, with respect to his own and outer feelings, with respect to his own mind, with respect to any outer mind, with respect to his own and an outer mind, with respect to dharmas belonging to himself, with respect to outer dharmas, and with respect to dharmas belonging to himself as well as outer dharmas, he abides contemplating dharmas. These, bhikṣus, are the four placements of mindfulness.

“Now, bhikṣus, what are the four right efforts? Here, bhikṣus, a bhikṣu generates zeal, strives, brings forth heroism, takes hold of his mind, and properly sets it so as to abandon sinful, nonvirtuous dharmas that have already arisen. He generates zeal, strives, brings forth heroism, takes hold of his mind, and properly sets it toward the nonarising of sinful, nonvirtuous dharmas that have yet to arise. He generates zeal, strives, brings forth heroism, takes hold of his mind, and properly sets it toward the arising of virtuous dharmas that have yet to arise. He generates zeal, strives, brings forth heroism, takes hold of his mind, and properly sets it toward the abiding, non-loss, non-destruction, recurrence, greatness, and fulfillment of virtuous dharmas that have already arisen. These, bhikṣus, are the four right efforts.

“Now, bhikṣus, what are the four footings of success? Here, bhikṣus, a bhikṣu, endowed with the zeal samādhi and with the factors of abandonment, cultivates the footing of success based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. His own zeal is neither too absorbed nor too tightly grasped. Endowed with the heroism samādhi and with the factors of abandonment, he cultivates the footing of success based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. His own heroism is neither too absorbed nor too tightly grasped. Endowed with the mind samādhi and with the factors of abandonment, he cultivates the footing of success based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. His own mind is neither too absorbed nor too tightly grasped. Endowed with the investigation samādhi and with the factors of abandonment, he cultivates the footing of success based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. His own investigation is neither too absorbed nor too tightly grasped. These, bhikṣus, are the four footings of success.

“Now, bhikṣus, what are the five faculties? They are the faith faculty, heroism faculty, mindfulness faculty, samādhi faculty, and wisdom faculty.

“Among these, what is the faith faculty? It is that faith thanks to which one has faith in four dharmas. Which four? One has faith in the worldly right view that applies to saṃsāra. One goes for refuge in the maturation of karma. One thinks, ‘Whatever karma I perform, whether virtuous or nonvirtuous, I will experience the maturation of that karma only.’ Even for the sake of one’s own life, one does not perform sinful karma. This is explained as the faith faculty.

“Among these, what is the heroism faculty? Through the heroism faculty, one establishes those dharmas that one has faith in thanks to the faith faculty. This is explained as the heroism faculty.

“Among these, what is the mindfulness faculty? Thanks to the mindfulness faculty, one does not cause the disappearance of those dharmas that one establishes through the heroism faculty. This is explained as the mindfulness faculty.

“Among these, what is the samādhi faculty? Through the samādhi faculty, one makes one-pointed those dharmas that one does not cause to disappear thanks to the mindfulness faculty. This is explained as the samādhi faculty.

“Among these, what is the wisdom faculty? Through the wisdom faculty, one penetrates those dharmas that one makes one-pointed through the samādhi faculty; one becomes the type that carefully observes those dharmas. This is explained as the wisdom faculty.

“These, bhikṣus, are the five faculties.

“Now, bhikṣus, what are the five strengths? They are the strength of faith, the strength of heroism, the strength of mindfulness, the strength of samādhi, and the strength of wisdom. These, bhikṣus, are the five strengths.

“Now, bhikṣus, what are the seven parts of awakening? They are the part of awakening of mindfulness, the part of awakening of classifying the dharmas, the part of awakening of heroism, the part of awakening of joy, the part of awakening of ease, the part of awakening of samādhi, and the part of awakening of equanimity. Here, bhikṣus, a bhikṣu cultivates the part of awakening of mindfulness: this is based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. In the same way, he cultivates the part of awakening of classifying the dharmas: this is based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. He cultivates the part of awakening of heroism: this is based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. He cultivates the part of awakening of joy: this is based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. He cultivates the part of awakening of ease: this is based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. He cultivates the part of awakening of samādhi: this is based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. He cultivates the part of awakening of equanimity: this is based on isolation, based on nonattraction, based on cessation, and matured by relinquishment. These, bhikṣus, are the seven parts of awakening.

“Now, bhikṣus, what is the noble path with eight parts? It is right view, right thinking, right speech, right activity, right livelihood, right effort, right mindfulness, and right samādhi. This, bhikṣus, is the noble path with eight parts.

“Among these, what is right view? It is supramundane; arisen from the view of no-self; not arisen from the view of a sentient being, of a living being, of a nourishing being, of a man, of a person, of a descendant of Manu, or of a human being; not arisen from the view of cutting off or eternality; not arisen from the view of existence or nonexistence; not arisen from the view of the virtuous, nonvirtuous, or undetermined; and not arisen from the view of saṃsāra or nirvāṇa. This is called right view.

“Among these, what is right thought? One does not think those thoughts due to which the afflictions of desire, aversion, and confusion rise up. One thinks those thoughts due to which the aggregates of discipline, samādhi, wisdom, liberation, and the vision of awareness of liberation rise up. This is called right thought.

“Among these, what is right speech? One is endowed with the speech through which one does not torment oneself or others, one does not afflict oneself or others, and one does not do wrong to oneself or others, the speech that is conducive to what the noble ones find fit, with expressions of samādhi and joy. This is called right speech.

“Among these, what is right activity? One does not perform karma that is black and has black maturation. One performs karma that is white and has white maturation. One does not perform karma that occurs as white-black and occurs having white-black maturation. One performs karma that is conducive to the destruction of the black and what occurs having black, non-white maturation. One has good karma as refuge; one has good activity. This is called right activity.

“Among those, what is right livelihood? When, in accordance with the noble lineage, one does not abandon the good qualities of purification and does not abandon frugality; when one does not engage in hypocrisy, chatter, or extortion; when one is in the habit of behaving heroically; when one has no envy at others’ gain and is content with one’s own gain; and when one has a blameless livelihood that is approved by the noble ones, this is called right livelihood.

“Among those, what is right effort? One does not endeavor in the effort that is wrong, due to which attraction, aversion, and confusion insidiously grow. One follows the effort that enters into the truth of the right path of the noble ones, the effort that bestows the path that leads to nirvāṇa. This is called right effort.

“Among those, what is right mindfulness? It is well placed, unshakeable, upright, is not crooked, and rightly sees the flaws of saṃsāra as being misery; it is the mindfulness that guides on the path to nirvāṇa; and it means not to forget the path of the noble ones. This is called right mindfulness.

“Among those, what is right samādhi? It is the samādhi that is even in the sense that it is right. It is the samādhi abiding in which one steps into the right certainty of steadfastness toward the liberation of all sentient beings. This is called right samādhi.

“Now, what is mindfulness of inhalation and exhalation with sixteen aspects?

1. “Mindful as one breathes in, one is perfectly aware, as it is, that ‘Mindful, I am breathing in.’ Mindful as one breathes out, one is perfectly aware, as it is, that ‘Mindful, I am breathing out.’

2. “Breathing in a long breath, one is perfectly aware, as it is, that ‘I am breathing in a long breath.’ Breathing out a long breath, one is perfectly aware, as it is, that ‘I am breathing out a long breath.’

3. “Breathing in a short breath, one is perfectly aware, as it is, that ‘I am breathing in a short breath.’ Breathing out a short breath, one is perfectly aware, as it is, that ‘I am breathing out a short breath.’

4. “Experiencing the assembled factors of the body as one breathes in, one is perfectly aware, as it is, that ‘Experiencing the assembled factors of the body, I am breathing in.’ Experiencing the assembled factors of the body as one breathes out, one is perfectly aware, as it is, that ‘Experiencing the assembled factors of the body, I am breathing out.’

5. “Experiencing the entirety of the body as one breathes in, one is perfectly aware, as it is, that ‘Experiencing the entirety of the body, I am breathing in.’ Experiencing the entirety of the body as one breathes out, one is perfectly aware, as it is, that ‘Experiencing the entirety of the body, I am breathing out.’

6. “Experiencing all the assembled factors of the body as one breathes in, one is perfectly aware, as it is, that ‘Experiencing all the assembled factors of the body, I am breathing in.’ Experiencing all the assembled factors of the body as one breathes out, one is perfectly aware, as it is, that ‘Experiencing all the assembled factors of the body, I am breathing out.’

7. “Placing at ease the assembled factors of the body as one breathes in, one is perfectly aware, as it is, that ‘Placing at ease the assembled factors of the body, I am breathing in.’ Placing at ease the assembled factors of the body as one breathes out, one is perfectly aware, as it is, that ‘Placing at ease the assembled factors of the body, I am breathing out.’

8. “Experiencing joy as one breathes in, one is perfectly aware, as it is, that ‘Experiencing joy, I am breathing in.’ Experiencing joy as one breathes out, one is perfectly aware, as it is, that ‘Experiencing joy, I am breathing out.’

9. “Experiencing pleasure as one breathes in, one is perfectly aware, as it is, that ‘Experiencing pleasure, I am breathing in.’ Experiencing pleasure as one breathes out, one is perfectly aware, as it is, that ‘Experiencing pleasure, I am breathing out.’

10. “Experiencing the mind as one breathes in, one is perfectly aware, as it is, that ‘Experiencing the mind, I am breathing in.’ Experiencing the mind as one breathes out, one is perfectly aware, as it is, that ‘Experiencing the mind, I am breathing out.’

11. “Experiencing the assembled factors of the mind as one breathes in, one is perfectly aware, as it is, that ‘Experiencing the assembled factors of the mind, I am breathing in.’ Experiencing the assembled factors of the mind as one breathes out, one is perfectly aware, as it is, that ‘Experiencing the assembled factors of the mind, I am breathing out.’

12. “Placing at ease the assembled factors of the mind as one breathes in, one is perfectly aware, as it is, that ‘Placing at ease the assembled factors of the mind, I am breathing in.’ Placing at ease the assembled factors of the mind as one breathes out, one is perfectly aware, as it is, that ‘Placing at ease the assembled factors of the mind, I am breathing out.’

13. “Gladdening one’s mind as one breathes in, one is perfectly aware, as it is, that ‘Gladdening the mind, I am breathing in.’ Gladdening one’s mind as one breathes out, one is perfectly aware, as it is, that ‘Gladdening the mind, I am breathing out.’

14. “Liberating one’s mind as one breathes in, one is perfectly aware, as it is, that ‘Liberating the mind, I am breathing in.’ Liberating one’s mind as one breathes out, one is perfectly aware, as it is, that ‘Liberating the mind, I am breathing out.’

15. “Concentrating one’s mind as one breathes in, one is perfectly aware, as it is, that ‘Concentrating the mind, I am breathing in.’ Concentrating one’s mind as one breathes out, one is perfectly aware, as it is, that ‘Concentrating the mind, I am breathing out.’

16. “In the same way, having insight into impermanence, having insight into nonattraction, having insight into cessation, and having insight into letting go, as one breathes in, one is perfectly aware, as it is, that ‘Having insight into letting go, I am breathing in.’ Having insight into letting go, as one breathes out, one is perfectly aware, as it is, that ‘Having insight into letting go, I am breathing out.’

“This, bhikṣus, is mindfulness of inhalation and exhalation with sixteen aspects.

“Now, what are the four parts of entering the stream? Here, a noble śrāvaka is intelligently well disposed toward the Buddha, thinking, ‘Thus indeed is the Bhagavat: he is the tathāgata, arhat, perfect and complete Buddha, endowed with knowledge and feet, the Sugata, the knower of the world, the unexcelled charioteer of persons to be tamed, the teacher of gods and humans, the Buddha, the Bhagavat.’

“He is intelligently well disposed toward the Dharma, thinking, ‘The Dharma of the Bhagavat has been well spoken, it is to be seen for oneself, it is free from fever, it is timeless, it is a guide, and it is to be seen here, to be experienced by the wise for themselves. It is the abolition of conceit, the removal of thirst, the destruction of the dwelling, the cutting off of the continuum of the path, and the destruction of craving; it is nonattraction, cessation, nirvāṇa.’

“He is intelligently well disposed toward the Saṅgha, thinking, ‘The Saṅgha of śrāvakas of the Bhagavat practices well, as they practice in the proper way, they practice upright, they practice suitably, they practice the Dharma that accords with the Dharma, and they act in accordance with the Dharma.

“In the Saṅgha, there are those practicing to directly realize the result of entering the stream. In the Saṅgha, there are the stream enterers. In the Saṅgha, there are those who practice to directly realize the result of the once-returners. In the Saṅgha, there are the once-returners. In the Saṅgha, there are those who practice to directly realize the result of the non-returners. In the Saṅgha, there are the non-returners. In the Saṅgha, there are those who practice to directly realize the result of arhat­hood. In the Saṅgha, there are the arhats: there are the four pairs of persons, or eight types of persons. The Bhagavat’s Saṅgha of śrāvakas is endowed with faith, endowed with discipline, endowed with aural learning, endowed with samādhi, endowed with wisdom, endowed with liberation, and endowed with the vision of awareness of liberation. It is worthy of oblations, and it is worthy of higher oblations. One should fold one’s hands in front of it and act properly toward it; it is the unexcelled field of merit, worthy of the offerings of the world.

“He is endowed with the types of discipline that are highly valued by the noble ones. And as for those types of discipline, they are unimpaired, unbroken, whole, unadulterated, unalloyed, not violated, well completed, praised by the wise, and not reproached by the wise. These are the four parts of entering the stream.

“Now, bhikṣus, what are the ten strengths of the Tathāgata?

1. “Here, bhikṣus, the Tathāgata perfectly cognizes, as it is, what is the case as being the case, and what is not the case as not being the case. This is the first strength of the Tathāgata.

2. “He perfectly cognizes, as it is, the taking up and maturation of different types of karma in the past, future, and present.

3. “He perfectly cognizes, as they are, the different, manifold inclinations of other sentient beings.

4. “He perfectly cognizes, as they are, the many, varied basic natures of the world.

5. “He perfectly cognizes, as they are, the higher and lower faculties of other sentient beings.

6. “He perfectly cognizes, as they are, the paths that reach everywhere.

7. “He perfectly cognizes, as it is, the condition of either defilement or purification in other sentient beings’ faculties, strengths, parts of awakening, meditations, liberations, samādhis, and attainments.

8. “He remembers many previous lives, including their specific aspects, locations, and causes. He remembers one life; he remembers two, three, four, and even up to many hundreds of thousands of millions of crores of lives, and so forth.

9. “With his divine eye that is pure and beyond that of humans he sees sentient beings as they are born, as they are born in good or bad destinations according to the good or bad deeds of their body, speech, and mind, and so forth.

10. “Through his wisdom he perfectly cognizes, as it is, the mind’s liberation without fluxes, which comes from the destruction of the fluxes.

“These, bhikṣus, are the ten strengths of the Tathāgata.

“Now, what are the four confidences of the Tathāgata?

1. “In this world, the Bhagavat acknowledges himself as the perfect, complete Buddha. If in this world with its gods, māras, and brahmas, or among the beings including the śramaṇas, brahmins, gods, humans, and asuras, someone were to tell him ‘You have not realized these dharmas,’ he would see no ground for their statement. Not seeing any ground for it, the Tathāgata abides at ease and fearless. He knows well his place as supreme. When in the assembly, he rightly roars the lion’s roar. He turns the Brahma wheel, not turned in the world by any śramaṇa or brahmin or by anyone else, in accordance with the Dharma.

2. “As for those dharmas that he declared to be obstacles, if someone were to tell him that ‘For someone who practices them, they are not obstacles,’ it would then be as above.

3. “Moreover, as for the path that he declared to be noble and leading to the final exit, if someone were to say that ‘For someone who practices it, it is not the final exit that brings the right destruction of suffering for someone who enacts it,’ it would then be as above.

4. “He is one whose fluxes are destroyed, and he acknowledges himself to be so: thus, if in this world with its gods, māras, brahmas, or among the beings including the śramaṇas, brahmins, gods, humans, and asuras, someone were to say that ‘These fluxes of yours are not destroyed,’ he would see no ground for that statement. Not seeing any ground for it, the Tathāgata abides at ease and fearless. He knows well his place as supreme. When in the assembly, he rightly roars the lion’s roar. He turns the Brahma wheel, not turned in the world by any śramaṇa or brahmin or by anyone else, in accordance with the Dharma.

“These are the four confidences.

“Then, what are the Tathāgata’s four special knowledges? They are the special knowledge of meaning, the special knowledge of dharmas, the special knowledge of explanations, and the special knowledge of brilliancy. These are the four special knowledges.

“Then, what are the eighteen dharmas exclusive to a buddha?

“(1) For a tathāgata, there is no error; (2) there is no yelling; (3) there is no forgetfulness; (4) there is no unconcentrated mind; (5) there is no perception of difference; (6) there is no indifference due to lack of discrimination; (7) there is no loss of zeal; (8) there is no loss of heroism; (9) there is no loss of mindfulness; (10) there is no loss of samādhi; (11) there is no loss of wisdom; (12a) there is no loss of liberation; (12b) there is no loss in the vision of awareness of liberation; (13) with respect to the past, his vision of awareness is neither stuck nor obstructed; (14) with respect to the future, his vision of awareness is neither stuck nor obstructed; (15) with respect to the present, his vision of awareness is neither stuck nor obstructed; (16) all his bodily activities are preceded by awareness and follow awareness; (17) all his verbal activities are preceded by awareness and follow awareness; and (18) all his mental activities are preceded by awareness and follow awareness. These are the eighteen dharmas exclusive to a buddha.

“Then, what are the Tathāgata’s thirty-two marks of a great person?

1. “He has the Tathāgata’s mark of a great person that consists in having well-placed feet.

2. “The two soles of his feet are marked by a wheel.

3. “He has broad heels and prominent ankles.

4. “He has long fingers.

5. “His hands and feet are webbed.

6. “His hands and feet are soft and tender.

7. “There are seven elevations on his body.

8. “He has antelope shanks.

9. “His secret organ is retracted within a sheath.

10. “The upper half of his body is like a lion’s.

11. “The space between the shoulders is broad.

12. “He has evenly rounded shoulders.

13. “His arms stretch to the knees when he does not bend down.

14. “His body is pure.

15. “His neck is like a conch.

16. “He has a lion’s jaw.

17. “He has forty even teeth.

18. “His teeth are even and have no interstices.

19. “He has very white teeth.

20. “He has a long tongue.

21. “Any flavor for him tastes supreme.

22. “His melodious voice is like the melodious voice of Brahmā and like the kalaviṅka’s note.

23. “He has intensely blue eyes.

24. “His eyelashes are like those of a cow.

25. “He has fine skin.

26. “He has golden skin.

27. “He has one hair for each pore.

28. “Each bodily hair points upward and turns to the right.

29. “The hair on his head is like sapphire.

30. “He has a very white ūrṇā on his forehead, the part of the face between the brows.

31. “He bears the uṣṇīṣa on his head.

32. “He has the mark of a great person that consists in his body’s girth being like a banyan tree and all-around pleasant.

“These are the thirty-two marks of a great person.

1. “He has well-placed feet: this mark of a great person has come about because in the past the Tathāgata, the great person, pursued his undertakings with a firm resolve.

2. “The two soles of his feet are marked by a wheel: this mark of a great person has come about because in the past the Tathāgata, the great person, accumulated manifold acts of generosity.

3. “He has broad heels and prominent ankles: this mark of a great person has come about because in the past the Tathāgata, the great person, did not intimidate other sentient beings.

4. “He has long fingers: this mark of a great person has come about because in the past the Tathāgata, the great person, protected, sheltered, and guarded the Dharma for sentient beings.

5. “His hands and feet are webbed: this mark of a great person has come about because in the past the Tathāgata, the great person, did not break up others’ retinues.

6. “His hands and feet are soft and tender: this mark of a great person has come about because in the past the Tathāgata, the great person, offered many types of fine garments.

7. “There are seven elevations on his body: this mark of a great person has come about because in the past the Tathāgata, the great person, offered large quantities of food and drink.

8. “He has antelope shanks: this mark of a great person has come about because in the past the Tathāgata, the great person, embraced the Buddhadharma.

9. “His secret organ is placed within a sheath: this mark of a great person has come about because in the past the Tathāgata, the great person, guarded the secret mantras, and because he gave up the copulation dharma.

10. “The upper half of his body is like a lion’s: this mark of a great person has come about because in the past the Tathāgata, the great person, conducted himself in accordance with virtuous karma.

11. “The space between the shoulders is broad: this mark of a great person has come about because in the past the Tathāgata, the great person, practiced virtuous dharmas.

12. “He has evenly rounded shoulders: this has come about because in the past the Tathāgata offered fearlessness and solace to others.

13. “His arms stretch to the knees when he does not bend down: this has come about because in the past the Tathāgata was eager to perform tasks for others.

14. “His body is pure: this has come about because in the past the Tathāgata was never satisfied with the extent to which he undertook the paths of the ten virtuous karmas.

15. “His neck is like a conch: this has come about because in the past the Tathāgata offered many types of medicines to the sick.

16. “He has a lion’s jaw: this has come about because in the past the Tathāgata fulfilled the practice of the roots of virtue.

17. “He has forty even teeth: this has come about because in the past the Tathāgata acted evenly toward all sentient beings.

18. “His teeth have no interstices: this has come about because in the past the Tathāgata united sentient beings who were divided.

19. “He has very white teeth: this has come about because in the past the Tathāgata offered beautiful gifts. He has even teeth: this is because he guarded well the karmas of body, speech, and mind.

20. “He has a long tongue: this has come about because in the past the Tathāgata guarded the truthfulness of his speech.

21. “Any flavor for him tastes supreme: this has come about because in the past the Tathāgata attended to merit beyond measure and made offerings to others.

22. “His melodious voice is like the melodious voice of Brahmā and like the kalaviṅka’s note: this has come about because in the past the Tathāgata spoke gentle words to sentient beings, and because he proclaimed speech that gives joy.

23. “He has intensely blue eyes: this has come about because in the past the Tathāgata protected sentient beings with friendliness.

24. “His eyelashes are like those of a cow: this has come about because in the past he kept an uncontrived disposition.

25. “He has fine skin: this has come about because in the past he became adept at perfectly chanting and collecting the Dharma.

26. “He has golden skin: this has come about because in the past the Tathāgata offered beds, seats, mats, and attractive garments.

27. “He has one hair for each pore: this has come about because in the past the Tathāgata avoided crowds.

28. “Each bodily hair points upward and turns to the right: this has come about because in the past the Tathāgata seized with courteous dexterity the instructions of his ācāryas, upādhyāyas, and good friends.

29. “The hair on his head is like sapphire: this has come about because in the past the Tathāgata had compassion for the lives of sentient beings, and because he laid aside stones, sticks, and blades.

30. “He has a very white ūrṇā on his forehead, the part of the face between the brows: this has come about because in the past the Tathāgata praised those worthy of praise.

31. “He bears the uṣṇīṣa on his head: this has come about because in the past the Tathāgata showed reverence to his gurus.

32. “His body’s girth is like a banyan tree: this has come about because in the past the Tathāgata enjoined himself and others toward samādhi.

“That his body has the all-around pleasantness of Mahā­nārāyaṇa has come about because in the past he made images of the tathāgatas, repaired broken stūpas, and consoled others when they were scared. Thanks to roots of virtue beyond measure, he attained mastery in respect to these dharmas, and thus the thirty-two marks of a great person have come forth on the Tathāgata’s body.

“What are the eighty minor marks?

1. “The buddhas, the bhagavats, have nails the color of copper,

2. “glossy nails,

3. “prominent nails,

4. “even lines on their palms,

5. “round fingers,

6. “plump fingers,

7. “regularly shaped fingers,

8. “hidden channels,

9. “channels without knots,

10. “hidden ankles,

11. “and level feet;

12. “the buddhas move with a lion-like gait;

13. “they move with an elephant-like gait;

14. “they move with a geese-like gait;

15. “they move with a bull-like gait;

16. “they move circling to the right;

17. “they move elegantly;

18. “they move without crookedness;

19. “they have rounded bodies,

20. “smooth bodies,

21. “and regularly shaped bodies;

22. “their bodies are wide and elegant;

23. “they are complete in their marks;

24. “they take even steps;

25. “they have clean bodies,

26. “soft bodies,

27. “pure bodies,

28. “unimpaired bodies,

29. “broad bodies,

30. “very firm bodies,

31. “and well-proportioned bodies;

32. “their vision is free from defects and clear;

33. “they have round bellies,

34. “clean bellies,

35. “bellies without defects,

36. “slender stomachs,

37. “deep navels,

38. “and navels that turn to the right;

39. “they are all-around pleasant;

40. “they conduct themselves in a pure manner;

41. “their bodies have no freckles or moles;

42. “they have soft hands like cotton wool,

43. “glossy lines in the palms,

44. “deep lines in the palms,

45. “and long lines in the palms;

46. “their faces are not too long;

47. “their faces reflect forms;

48. “they have thin tongues,

49. “soft tongues,

50. “red tongues,

51. “voices like an elephant’s roar or like the sound of thunder,

52. “voices that are pleasing and beautiful,

53. “round cuspids,

54. “sharp cuspids,

55. “white and level cuspids,

56. “regular cuspids,

57. “prominent noses,

58. “clean noses,

59. “wide eyes,

60. “elongated eyes,

61. “and thick eyelashes;

62. “the white and black parts of their eyes are wide and beautiful like the petals of a blue lotus;

63. “their chests are broad, tall, and firm;

64. “they have long eyebrows,

65. “smooth eyebrows,

66. “eyebrows with even hair,

67. “glossy eyebrows,

68. “full, long ears,

69. “level ears,

70. “unimpaired ear faculties,

71. “well-shaped foreheads,

72. “wide foreheads,

73. “perfect heads,

74. “hair black like bees,

75. “thick hair,

76. “smooth hair,

77. “hair that is not disheveled,

78. “hair that is not rough,

79. “and fragrant hair;

80. “and the buddhas, the bhagavats, have marks like the śrīvatsa, the svastika, the nandyāvarta, the wheel, the vajra, the lotus, the fish, and so forth on the palms of their hands and on the soles of their feet.

“These are the eighty minor marks.

“I had said, ‘Bhikṣus, I will teach you the Dharma that is auspicious in the beginning, auspicious in the middle, auspicious in the end, that has good meaning and is well expressed. I will clarify the unique, complete, pure, and purified Brahman conduct, the Dharma instruction Distinctly Ascertaining the Meanings.’ Thus, I have now explained what I had said I would.

“Bhikṣus, dwell in forests, under trees, in empty dwellings, in mountain glens and rocky caves, in heaps of straw, in spaces out in the open, in charnel grounds, in forest glades, or in border regions. Meditate with certainty. Bhikṣus, if you become careless, you will regret it later. This is my instruction.”

As this Dharma instruction was being delivered, the minds of five hundred bhikṣus were liberated from the fluxes of clinging.

Thus spoke the Bhagavat. With their minds delighted, the bhikṣus, that entire assembly, and the world with its gods, humans, asuras, and gandharvas rejoiced at what the Bhagavat had said.

This was translated, edited, and finalized by the Indian upādhyāyas Jinamitra and Prajñā­varman, and the chief editor-translator Bandé Yeshé Dé.