46.8 （八）十论

Thus have I heard:

At one time, the Buddha was at the Karanda Bamboo Grove in the city of Rajagriha, together with a great assembly of five hundred bhikshus.

At that time, many bhikshus put on their robes, took their alms bowls, and entered the city of Rajagriha to beg for food. At that time, the many bhikshus thought: "It is still early in the day when we enter the city to beg for food. We should go to the non-Buddhist ascetics to discuss the Dharma with them." At that time, the many bhikshus went to the place of the non-Buddhist ascetics. When the non-Buddhist ascetics saw the bhikshus coming from afar, they each said to themselves: "Be silent and do not speak loudly. The disciples of the Shakyamuni Buddha are coming here. The Dharma of the shamans praises those who are silent. Let them know that our true Dharma is not chaotic."

At that time, the many bhikshus went to the place of the non-Buddhist ascetics, exchanged greetings, and sat to one side.

At that time, the non-Buddhist ascetics asked the bhikshus: "The Shakyamuni Buddha teaches the Dharma to his disciples, and those bhikshus all understand all dharmas and play freely without interference. We also teach the Dharma to our disciples and play freely. What is the difference between what we say and what you say? What is the difference in the Dharma and precepts?" At that time, the many bhikshus heard what the non-Buddhist ascetics said, neither praising it as good nor condemning it as bad. They then rose from their seats and left.

At that time, the many bhikshus said to each other: "We should take this meaning and report it to the World-Honored One. If the Tathāgata says something, we will remember and practice it."

At that time, the many bhikshus entered Rajagriha to beg for alms. After returning to their rooms, they put away their robes and alms bowls, went to where the World-Honored One was, bowed their heads at his feet, and stood to one side. At that time, the many bhikshus told the Tathāgata about this matter in detail. At that time, the World-Honored One told the bhikshus: "When those non-Buddhist ascetics ask about this meaning, you should use these words to reply: 'One discourse, one meaning, one explanation, up to ten discourses, ten meanings, and ten explanations. What is the meaning of speaking these words?' If you use these words to ask them, they will not be able to reply. Those non-Buddhist ascetics will then increase their ignorance and confusion. The reason is that this is not within their realm.

Therefore, bhikshus! I do not see any gods, people, Mara, Mara's heavenly beings, Sakra, or Brahma kings who can reply to these words, except for the Tathāgata and the Tathāgata's disciples who have heard from me. This is not discussed. One discourse, one meaning, one explanation. Although I have explained this meaning, why do I explain it? All sentient beings exist by eating. Without food, they die. That bhikshu equally despises, equally liberates, equally observes, equally analyzes the meaning, and equally ends suffering. They have the same meaning and are not two. What I say is precisely this.

One meaning, one discourse, one explanation, up to ten discourses, ten meanings, and ten explanations. Although I have explained this meaning, why do I explain it? What is meant by name and form? Namely, feeling, perception, memory, and thought. This is called name. What is called form? Namely, the four great elements and form derived from the four great elements. This is called form. For this reason, it is called form. The second discourse, second meaning, and second explanation are explained for this reason. If a bhikshu equally despises, equally liberates, equally observes, equally analyzes the meaning, and equally ends suffering.

Three discourses, three meanings, and three explanations. For what reason do I explain this meaning? Namely, the three feelings. What are the three? Namely, painful feeling, pleasant feeling, and neither painful nor pleasant feeling. What is called pleasant feeling? Namely, a pleasant thought in the mind, not scattered. This is called pleasant feeling. What is called painful feeling? Namely, a confused and unsettled mind, thinking various thoughts. This is called painful feeling. What is called neither painful nor pleasant feeling? Namely, a feeling in the mind that is neither painful nor pleasant, not fixed, not scattered, not thinking about dharmas or non-dharmas, always silent, with no mental record. Therefore, it is called neither painful nor pleasant feeling. These are the three feelings. If a bhikshu equally despises, equally liberates, equally observes, equally analyzes the meaning, and equally ends suffering.

Four meanings, four discourses, and four explanations. For what reason do I explain this meaning again? Namely, the four truths. What are the four? Namely, the noble truths of suffering, its origin, its cessation, and the path. What is the truth of suffering? Namely, the suffering of birth, old age, sickness, death, sorrow, lamentation, pain, and distress, the suffering of being with what is disliked, the suffering of separation from what is loved, and the suffering of not getting what one desires. What is the truth of the origin of suffering? Namely, the root of craving associated with desire. This is called the truth of the origin of suffering. What is the truth of the cessation of suffering? Namely, the complete and utter extinction of that craving, never to arise again. This is called the truth of the cessation of suffering. What is the truth of the path leading to the cessation of suffering? Namely, the noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the noble eightfold path. If a bhikshu equally despises, equally liberates, equally analyzes the meaning, equally observes, and equally ends suffering,

Five discourses, five meanings, and five explanations. For what reason do I explain this meaning? Namely, the five faculties. What are the five? Namely, the faculties of faith, diligence, mindfulness, concentration, and wisdom. What is called the faculty of faith? Namely, the noble disciples have faith in the Tathāgata's path. The Tathāgata, the Arhat, the Perfectly Enlightened One, the One of Perfect Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of those to be tamed, the Teacher of gods and men, the Buddha, the Blessed One, appears in the world. This is called the faculty of faith. What is called the faculty of diligence? Namely, the diligent practice of body, mind, and intention without weariness, eliminating unwholesome dharmas and increasing wholesome dharmas, following the mind and upholding it. This is called the faculty of diligence. What is called the faculty of mindfulness? Namely, the faculty of mindfulness means not forgetting what is recited, always keeping it in mind, upholding it without losing it, the conditioned and unconditioned dharmas, never forgetting them. This is called the faculty of mindfulness. What is called the faculty of concentration? Namely, the faculty of concentration means the mind being without confusion, without various thoughts, always single-mindedly focused. This is called the faculty of concentration. What is called the faculty of wisdom? Namely, knowing suffering, knowing its origin, knowing its cessation, and knowing the path. This is called the faculty of wisdom. These are called the five faculties. If a bhikshu equally liberates, equally analyzes the meaning, equally ends suffering,

Six discourses, six meanings, and six explanations. For what reason do I explain this meaning? Namely, the sixfold Dharma. What are the six? Namely, a bhikshu always practices loving-kindness with the body, whether in a quiet and pure room, always single-mindedly, worthy of respect and precious, always in harmony with others. This is called the first weighty Dharma of a bhikshu. Furthermore, practicing loving-kindness with the mouth, never speaking falsely, worthy of respect and precious, this is called the second weighty Dharma. Furthermore, practicing loving-kindness with the mind, without giving rise to hatred and jealousy, worthy of respect and precious, this is called the third weighty Dharma. Furthermore, if one obtains Dharma offerings, one should share the leftovers in one's bowl equally with fellow practitioners. This is called the fourth weighty Dharma, worthy of respect and precious. Furthermore, upholding the precepts without transgression, worthy of the praise of the wise, this is called the fifth weighty Dharma, worthy of respect and precious. Furthermore, having right view, one can attain the noble path, end suffering, and have an unconfused mind. Practicing equally with fellow practitioners, this is called the sixth Dharma, worthy of respect and precious. At that time, the bhikshu equally despises, equally liberates, equally analyzes the meaning, equally ends suffering,

Seven discourses, seven meanings, and seven explanations. For what reason do I explain this meaning? Namely, the seven abodes of consciousness. What are the seven? Namely, some beings have various perceptions and various bodies, namely gods and humans. Some beings have various bodies and one perception, namely the Brahma-kāyika gods when they first emerge. Some beings have one perception and one body, namely the Ābhāsvara gods. Some beings have one body and various perceptions, namely the Śubhakṛtsna gods. Some beings have immeasurable space, namely the Ākāśānantyāyatana gods. Some beings have immeasurable consciousness, namely the Vijñānānantyāyatana gods. Some beings have immeasurable nothingness, namely the Ākiñcanyāyatana gods. Some beings have immeasurable neither perception nor non-perception, namely the Naivasaṃjñānāsaṃjñāyatana gods. These are called, bhikshu, the seven abodes of consciousness. Herein, the bhikshu equally liberates, up to equally ending suffering,

Eight discourses, eight meanings, and eight explanations. For what reason do I explain this meaning? Namely, the eight worldly dharmas that revolve with the world. What are the eight? Gain, loss, slander, praise, fame, disgrace, suffering, and happiness. These are called the eight worldly dharmas that revolve with the world. If a bhikshu is equally liberated from these, up to ending suffering,

Nine discourses, nine meanings, and nine explanations. For what reason do I explain this meaning? Namely, the nine abodes of sentient beings. What are the nine? Namely, some beings have various bodies, namely gods and humans. Some beings have various bodies and one perception, namely the Brahma-kāyika gods when they first emerge. Some beings have one perception and one body, namely the Ābhāsvara gods. Some beings have one body and various perceptions, namely the Śubhakṛtsna gods. Some beings have immeasurable space, namely the Ākāśānantyāyatana gods. Some beings have immeasurable consciousness, namely the Vijñānānantyāyatana gods. Some beings have immeasurable nothingness, namely the Ākiñcanyāyatana gods. Some beings have immeasurable neither perception nor non-perception, namely the Naivasaṃjñānāsaṃjñāyatana gods. The formless beings and all that is born are the nine abodes of consciousness. Herein, the bhikshu is equally liberated, up to ending suffering.

Ten discourses, ten meanings, and ten explanations. For what reason do I explain this meaning? Namely, the ten recollections: recollecting the Buddha, recollecting the Dharma, recollecting the Sangha, recollecting the precepts, recollecting generosity, recollecting the heavens, recollecting tranquility, recollecting mindfulness of breathing, recollecting the body, recollecting death. These are called the ten recollections. If a bhikshu is equally liberated from these, up to ending suffering.

Bhikshus should know that if non-Buddhist ascetics hear this teaching, they will not even be able to look at the speaker's face, let alone respond. If a bhikshu understands this meaning, he is the foremost person in the present life. If a bhikshu or bhikshuni contemplates this meaning for ten years, they will definitely attain one of two fruits: arahantship or non-return. Bhikshu, let alone ten years. If they contemplate this meaning for one year, they will definitely attain one of two fruits, without any doubt. Bhikshu, let alone one year. If the four groups of followers contemplate this meaning for ten months, or even one month, they will definitely attain one of two fruits, without any doubt. Let alone one month. If the four groups of followers contemplate this meaning for seven days, they will definitely attain one of two fruits, without any doubt.

At that time, Ānanda was behind the World-Honored One, holding a fan and fanning the Buddha. Ānanda said to the Buddha, "World-Honored One! This Dharma is extremely profound. Wherever this Dharma is, it should be known that the Tathāgata is present. Yes, World-Honored One! What is the name of this Dharma, and how should it be upheld?"

The Buddha told Ānanda, "This sūtra is called the Meaning of the Ten Dharmas. You should remember and uphold it."

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