41.4 （四）

Thus have I heard:

At one time, the Buddha was at the Niagrodha Garden in Kapilavastu, together with a great assembly of five hundred bhikṣus.

At that time, many bhikṣus went to where the World-Honored One was, bowed their heads at his feet, and sat to one side. Then the many bhikṣus said to the World-Honored One, "We wish to go north to teach and transform."

The World-Honored One said, "It is time for you to know." The World-Honored One further said to the bhikṣus, "Have you taken leave of the bhikṣu Śāriputra?"

The bhikṣus replied, "No, World-Honored One!"

At that time, the World-Honored One told the bhikṣus, "Go and take leave of the bhikṣu Śāriputra. The reason is that the bhikṣu Śāriputra has always instructed the Dharma to the practitioners of the holy life, speaking the Dharma without ever being satisfied."

At that time, the World-Honored One spoke the subtle Dharma to the bhikṣus. Having heard the Dharma, the bhikṣus rose from their seats, bowed at the feet of the World-Honored One, circumambulated the Buddha three times, and then departed.

At that time, Śāriputra was staying at the Śākya Shrine Temple. At that time, many bhikṣus went to where Śāriputra was, exchanged greetings, and sat to one side. Then the many bhikṣus said to Śāriputra, "We wish to travel to the northern human realm to teach. We now take leave of the World-Honored One."

Śāriputra said, "You should know that the people, śramaṇas, and brāhmaṇas in the northern region are all very intelligent and difficult to match in wisdom. Moreover, the people like to come and test each other. If they were to ask you, 'Virtuous ones, what kind of discussions do your teachers have?' If asked this, how would you answer?"

The bhikṣus replied, "If someone were to come and ask, we would answer with this meaning: 'Form is impermanent, and what is impermanent is suffering; what is suffering is selfless, and what is selfless is empty. The empty and selfless is what the wise observe. Feeling, perception, formation, and consciousness are also impermanent, suffering, empty, and selfless. What is truly empty is selfless and empty. This is what the wise learn. These five aggregates of clinging are all empty and still, and all come together through causes and conditions, all returning to destruction, not lasting long. The eightfold path, following the seven, is what my teacher says is correct.' If kṣatriyas, brāhmaṇas, or the people come to ask us about the meaning, we will answer with this meaning."

At that time, Śāriputra said to the many bhikṣus, "You should firmly hold your minds and not be rash."

At that time, Śāriputra fully spoke the subtle Dharma with the bhikṣus, then rose from his seat and left.

At that time, not far from where the many bhikṣus had left, Śāriputra said to the bhikṣus, "How should one practice the eightfold path and the sevenfold Dharma?"

At that time, the many bhikṣus said to Śāriputra, "We have come from afar, wishing to hear the meaning. Please explain it."

Śāriputra replied, "Listen attentively! Listen attentively and consider it well. I will now explain it." At that time, the bhikṣus accepted his instruction.

Śāriputra said, "If one single-mindedly contemplates right view, it is the contemplation of the awakening factor of mindfulness, which is not confused. Equanimity is the contemplation of the awakening factor of the Dharma, contemplating all dharmas with a single mind. Equanimity in speech is the awakening factor of vigor, with body and mind diligently practicing. Equanimity in action is the awakening factor of joy, attaining the arising of all dharmas. Equanimity in livelihood is the awakening factor of tranquility, being content with the wealth of the sages, abandoning worldly wealth, and resting the body. Equanimity in skillful means is the awakening factor of concentration, attaining the four noble truths of the sages and completely removing all afflictions. Equanimity in mindfulness is the awakening factor of wisdom, contemplating the four foundations of mindfulness, seeing the body as impermanent, empty, and without self. Equanimity in samādhi is attaining what has not been attained, liberating what has not been liberated, and attaining realization of what has not been realized. If someone were to come and ask about the meaning of cultivating the eightfold path and the seven factors, you should answer like this. Because for a bhikṣu who cultivates the eightfold path and the seven factors, the mind with taints will be liberated.

I now further tell you, if a bhikṣu practices and contemplates the eightfold path and the seven factors, that bhikṣu will attain the two fruits without doubt, and become an arhat. Let us set aside this matter. If one cannot do much, practicing the eightfold path and the seven factors for one day will have immeasurable merit, and one will attain the state of an anāgāmin or an arhat. Therefore, all of you should seek skillful means to practice the eightfold path and the seven factors, and have no doubt in attaining the path.

At that time, the bhikṣus, having heard Śāriputra's teaching, joyfully received and practiced it.