201. （二〇一）［口＊荼］帝经

I have heard thus:

At one time, the Buddha was traveling in the country of Śrāvastī, staying at the Jeta Grove Anāthapiṇḍada-ārāma.

At that time, the monk Kaudāyin, the son of Kaudā, gave rise to such an evil view: "I know that the World-Honored One taught the Dharma like this: 'This consciousness goes to rebirth without changing.'" When the monks heard this, they went to Kaudāyin and asked: "Kaudāyin, is it true that you said: 'I know that the World-Honored One taught the Dharma like this: "This consciousness goes to rebirth without changing."'"

Kaudāyin replied: "Virtuous ones, I really know that the World-Honored One taught the Dharma like this: 'This consciousness goes to rebirth without changing.'"

At that time, the monks rebuked Kaudāyin, saying: "Do not say that! Do not slander the World-Honored One. Slandering the World-Honored One is not good. The World-Honored One did not teach like that. Kaudāyin, this consciousness arises due to conditions. The World-Honored One taught countless skillful means about the conditions for the arising of consciousness. With conditions, it arises; without conditions, it ceases. Kaudāyin, you should quickly abandon this evil view."

After being rebuked by the monks, Kaudāyin strongly adhered to this evil view and insisted: "This is true, the rest is false." He said this three times.

The many monks were unable to make Kaudāyin abandon this evil view. They rose from their seats and went to where the Buddha was. They bowed their heads at the Buddha's feet, then sat to one side and said: "World-Honored One, Kaudāyin has given rise to this evil view: 'I know that the World-Honored One teaches the Dharma like this: "This consciousness goes to rebirth without changing."'" World-Honored One, after hearing this, we went to where Kaudāyin was and asked: "Kaudāyin, is it true that you say: 'I know that the World-Honored One teaches the Dharma like this: "This consciousness goes to rebirth without changing."'" Kaudāyin replied to us: 'Venerable ones, I truly know that the World-Honored One teaches the Dharma like this: "This consciousness goes to rebirth without changing."'" World-Honored One, we rebuked him, saying: "Kaudāyin, do not say that! Do not slander the World-Honored One. Slandering the World-Honored One is not good. The World-Honored One did not teach like that. Kaudāyin, this consciousness arises due to conditions. The World-Honored One taught countless skillful means about the conditions for the arising of consciousness. Consciousness arises with conditions, ceases without conditions. Kaudāyin, you should quickly abandon this evil view." We rebuked him, but this evil view was strongly adhered to, and he insisted: 'This is true, the rest is false.' He said this three times. World-Honored One, we were unable to make Kaudāyin abandon this evil view. We rose from our seats and left."

The World-Honored One, having heard this, told a monk: "Go to Kaudāyin and say: 'The World-Honored One calls you.'"

Then a monk, having received the World-Honored One's instruction, rose from his seat, bowed his head at the Buddha's feet, circumambulated him three times, and left. He went to where Kaudāyin was and said: "The World-Honored One calls you!" Kaudāyin then went to where the Buddha was, bowed his head at the Buddha's feet, and sat to one side.

The World-Honored One asked: "Is it true that you said: 'I know that the World-Honored One teaches the Dharma like this: "This consciousness goes to rebirth without changing."'"

Kaudāyin replied: "World-Honored One! I truly know that the World-Honored One teaches the Dharma like this: 'This consciousness goes to rebirth without changing.'"

The World-Honored One asked: "What is consciousness?"

Kaudāyin replied: "World-Honored One! It is said that this consciousness is cognition, action, instigation, arising, and equal arising. It is said that one experiences the results of good and bad actions."

The World-Honored One rebuked him: "Kaudāyin! How do you know that I teach the Dharma like this? From whose mouth did you hear me teach the Dharma like this? You foolish man! I do not teach one-sidedly, yet you teach one-sidedly. You foolish man! When you hear the monks criticizing you, you should answer according to the Dharma: 'I will now ask the monks.'"

Then the World-Honored One asked the monks: "Do you also know that I teach the Dharma like this: 'Now this consciousness is reborn without changing?'"

The monks replied: "No, we do not."

The World-Honored One asked: "How do you know that I teach the Dharma?"

The monks replied: "We know that the World-Honored One teaches the Dharma like this: 'Consciousness arises due to conditions. The World-Honored One says that consciousness arises due to conditions. When there are conditions, consciousness arises. When there are no conditions, it ceases.' We know that the World-Honored One teaches the Dharma like this."

The World-Honored One praised: "Excellent! Excellent! Monks, you understand my teaching of the Dharma like this. Why is that? Because I also teach like this: 'Consciousness arises due to conditions.' I say that consciousness arises due to conditions. When there are conditions, consciousness arises. When there are no conditions, it ceases. Consciousness arises based on conditions. I say that consciousness arises based on conditions. It is like fire, which arises based on conditions. I say that fire arises based on wood. I say that fire arises based on grass and dung. In the same way, consciousness arises based on conditions. I say that consciousness arises based on conditions. It is like the eye and form giving rise to consciousness. Having arisen, I say it is eye consciousness. In the same way, the ear, nose, tongue, body, and mind and dharmas give rise to consciousness. Having arisen, I say it is mental consciousness."

The World-Honored One praised: "Excellent! Excellent! You understand my teaching of the Dharma like this. However, this Kudaṭṭhā bhikkhu is a foolish person who has misunderstood the meaning and the words. Because of his own misunderstanding, he falsely slanders me, harming himself, committing an offense and incurring blame, disliked by wise and virtuous practitioners, and incurring great sin. You foolish person! Do you know about this evil and unwholesome state?"

Then, after being directly rebuked by the World-Honored One, the Kudaṭṭhā bhikkhu was inwardly distressed, lowered his head in silence, lost his eloquence, and had nothing to say.

Then, after directly rebuking the Kudaṭṭhā bhikkhu, the World-Honored One told the bhikkhus: "I will teach you the Dharma that is ultimate, free from afflictions and heat, eternally unchanging, and seen by all wise ones. Listen well, listen well, and consider it carefully." At that time, the bhikkhus accepted the teaching and listened.

The Buddha said, "Do you see the true teaching?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "Do you see the Tathāgata's true teaching?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "After the Tathāgata's extinction, do you see that all that is true will also be extinguished?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "Have you seen the true teaching?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "Have you seen the Tathāgata's true teaching?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "After the Tathāgata's extinction, have you seen the true Dharma that also becomes extinct?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "Is the true teaching free from doubt?"

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

The World-Honored One said, "Is the Tathāgata's true teaching free from doubt?"

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

The World-Honored One said, "After the Tathāgata's parinirvana, will the true Dharma also be extinguished without doubt?"

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

The World-Honored One said, "The true teaching is like this. The wisdom that sees the truth, will those doubts be extinguished?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "The Tathāgata's true teaching is like this. The wisdom that sees the truth, will those doubts be extinguished?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "After the Tathāgata's parinirvana, all that is true will also cease to exist. The wisdom that sees the truth like this, will those doubts be extinguished?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "Is there no doubt about the true teaching?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "Is there no doubt about the Tathāgata's true teaching?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One said, "The Tathāgata has already passed away, and all that is true of him has also passed away. Is there no doubt about this?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One praised, "Excellent! Excellent! If you know and see in this way, and say that your view is thus pure, and you cling to it, cherish it, and guard it, not wanting to let go of it, do you know that I have long taught the parable of the raft, and having understood it, have you opened the blocked flow?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see in this way, and say that your view is thus pure, you do not cling to it, do not cherish it, do not guard it, and want to let go of it. Do you know that I have long taught the parable of the raft, and having understood it, have you opened the blocked flow?"

The bhikkhu replied, "Yes, World-Honored One!"

The World-Honored One praised, "Excellent! Excellent! If a non-Buddhist scholar comes and asks you, 'Virtuous ones! If you have such a pure view, what is its meaning, what is its purpose, what are its merits?' How would you answer?"

The bhikkhu replied, "World-Honored One! If a non-Buddhist scholar comes and asks me, 'Virtuous ones! If you have such a pure view, what is its meaning, what is its purpose, what are its merits?' I would answer like this: 'Virtuous ones! It is for the meaning of disgust, the meaning of desirelessness, the meaning of seeing and knowing as it truly is.' World-Honored One! If a non-Buddhist scholar asks me, I would answer like this."

The World-Honored One praised, "Excellent! Excellent! If a non-Buddhist scholar asks you, you should answer like this. Why is that? The contemplation spoken of here is as follows: the first is coarse and fine food, the second is contact, the third is mental attention, and the fourth is consciousness. What are the causes and conditions of these four kinds of food? From what do they arise? Due to what do they exist? Those four kinds of food are caused by craving, conditioned by craving, arise from craving, and exist due to craving. What are the causes and conditions of craving? From what does it arise? Due to what does it exist? Craving is caused by perception, conditioned by perception, arises from perception, and exists due to perception. What are the causes and conditions of perception? From what does it arise? Due to what does it exist? Perception is caused by contact, conditioned by contact, arises from contact, and exists due to contact. What are the causes and conditions of contact? From what does it arise? Due to what does it exist? Contact is caused by the six sense bases, conditioned by the six sense bases, arises from the six sense bases, and exists due to the six sense bases. What are the causes and conditions of the six sense bases? From what do they arise? Due to what do they exist? The six sense bases are caused by name and form, conditioned by name and form, arise from name and form, and exist due to name and form. What are the causes and conditions of name and form? From what do they arise? Due to what do they exist? Name and form are caused by consciousness, conditioned by consciousness, arise from consciousness, and exist due to consciousness. What are the causes and conditions of consciousness? From what does it arise? Due to what does it exist? Consciousness is caused by formations, conditioned by formations, arises from formations, and exists due to formations. What are the causes and conditions of formations? From what do they arise? Due to what do they exist? Formations are caused by ignorance, conditioned by ignorance, arise from ignorance, and exist due to ignorance.

"This is called: due to ignorance there are formations, due to formations there is consciousness, due to consciousness there is name and form, due to name and form there are the six sense bases, due to the six sense bases there is contact, due to contact there is feeling, due to feeling there is craving, due to craving there is grasping, due to grasping there is becoming, due to becoming there is birth, due to birth there is old age and death, sorrow, lamentation, pain, grief, and despair. Thus this great mass of suffering arises. Due to birth there is old age and death. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to birth there is old age and death. Why is that? Because due to birth there is old age and death."

"Due to becoming there is birth. This is said to be due to becoming there is birth. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to becoming there is birth. Why is that? Because due to becoming there is birth."

"Due to feeling there is becoming. This is said to be due to feeling there is becoming. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to feeling there is becoming. Why is that? Because due to feeling there is becoming."

"Due to craving there is feeling. This is said to be due to craving there is feeling. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to craving there is feeling. Why is that? Because due to craving there is feeling."

"Due to ignorance there is craving. This is said to be due to ignorance there is craving. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to ignorance there is craving. Why is that? Because due to ignorance there is craving."

"Due to contact there is feeling. This is said to be due to contact there is feeling. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to contact there is feeling. Why is that? Because due to contact there is feeling."

"Due to the six sense bases there is contact. This is said to be due to the six sense bases there is contact. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to the six sense bases there is contact. Why is that? Because due to the six sense bases there is contact."

"Due to name and form there are six sense bases. This is said to be due to name and form there are six sense bases. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to name and form there are six sense bases. Why is that? Because due to name and form there are six sense bases."

"Due to consciousness there is name and form. This is said to be due to consciousness there is name and form. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to consciousness there is name and form. Why is that? Because due to consciousness there is name and form."

"Due to formations there is consciousness. This is said to be due to formations there is consciousness. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to formations there is consciousness. Why is that? Because due to formations there is consciousness."

"Due to ignorance there are formations. This is said to be due to ignorance there are formations. What do you think about this?"

The bhikṣus replied, "World-Honored One! We think that due to ignorance there are formations. Why is that? Because due to ignorance there are formations. This is said to be due to ignorance there are formations. Due to formations there is consciousness, due to consciousness there is name-and-form, due to name-and-form there are the six sense bases, due to the six sense bases there is contact, due to contact there is feeling, due to feeling there is craving, due to craving there is grasping, due to grasping there is existence, due to existence there is birth, due to birth there is old age and death, sorrow, lamentation, pain, grief, and distress come into being, and thus this great mass of suffering arises."

The World-Honored One praised, "Excellent! Excellent! Bhikṣus! You speak like this. Why is that? I also speak like this. Due to ignorance there are formations, due to formations there is consciousness, due to consciousness there is name-and-form, due to name-and-form there are the six sense bases, due to the six sense bases there is contact, due to contact there is feeling, due to feeling there is craving, due to craving there is grasping, due to grasping there is existence, due to existence there is birth, due to birth there is old age and death, sorrow, lamentation, pain, grief, and distress come into being, and thus this great mass of suffering arises. With the cessation of birth, there is the cessation of old age and death. This is said to be with the cessation of birth, there is the cessation of old age and death. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of birth, there is the cessation of old age and death. We think like this. Why is that? With the cessation of birth, there is the cessation of old age and death."

"With the cessation of existence, there is the cessation of birth. This is said to be with the cessation of existence, there is the cessation of birth. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of existence, there is the cessation of birth. We think like this. Why is that? With the cessation of existence, there is the cessation of birth."

"With the cessation of feeling, there is the cessation of existence. This is said to be with the cessation of feeling, there is the cessation of existence. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of feeling, there is the cessation of existence. We think like this. Why is that? With the cessation of feeling, there is the cessation of existence."

"With the cessation of craving, there is the cessation of feeling. This is said to be with the cessation of craving, there is the cessation of feeling. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of craving, there is the cessation of feeling. We think like this. Why is that? With the cessation of craving, there is the cessation of feeling."

"With the cessation of perception, there is the cessation of craving. This is said to be with the cessation of perception, there is the cessation of craving. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of perception, there is the cessation of craving. We think like this. Why is that? With the cessation of perception, there is the cessation of craving."

"With the cessation of contact, there is the cessation of perception. This is said to be with the cessation of contact, there is the cessation of perception. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of contact, there is the cessation of perception. We think like this. Why is that? With the cessation of contact, there is the cessation of perception."

"With the cessation of the six sense bases, there is the cessation of contact. This is said to be with the cessation of the six sense bases, there is the cessation of contact. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of the six sense bases, there is the cessation of contact. We think like this. Why is that? With the cessation of the six sense bases, there is the cessation of contact."

"With the cessation of name and form, there is the cessation of the six sense bases. This is said to be with the cessation of name and form, there is the cessation of the six sense bases. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of name and form, there is the cessation of the six sense bases. We think like this. Why is that? With the cessation of name and form, there is the cessation of the six sense bases."

"With the cessation of consciousness, there is the cessation of name and form. This is said to be with the cessation of consciousness, there is the cessation of name and form. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of consciousness, there is the cessation of name and form. We think like this. Why is that? With the cessation of consciousness, there is the cessation of name and form."

"With the cessation of formations, there is the cessation of consciousness. This is said to be with the cessation of formations, there is the cessation of consciousness. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of formations, there is the cessation of consciousness. We think like this. Why is that? With the cessation of formations, there is the cessation of consciousness."

"With the cessation of ignorance, there is the cessation of formations. This is said to be with the cessation of ignorance, there is the cessation of formations. What do you think about this?"

The bhikṣus replied, "World-Honored One! With the cessation of ignorance, there is the cessation of formations. We think like this. Why is that? With the cessation of ignorance, there is the cessation of formations. This is said to be with the cessation of ignorance, there is the cessation of formations. With the cessation of formations, there is the cessation of consciousness. With the cessation of consciousness, there is the cessation of name-and-form. With the cessation of name-and-form, there is the cessation of the six sense bases. With the cessation of the six sense bases, there is the cessation of contact. With the cessation of contact, there is the cessation of feeling. With the cessation of feeling, there is the cessation of craving. With the cessation of craving, there is the cessation of grasping. With the cessation of grasping, there is the cessation of becoming. With the cessation of becoming, there is the cessation of birth. With the cessation of birth, there is the cessation of old age and death, sorrow, lamentation, pain, distress, and anguish. Thus, the great mass of suffering ceases."

The World-Honored One praised, "Excellent! Excellent! Bhikṣus! You speak like this. Why is that? I also speak like this. With the cessation of ignorance, there is the cessation of formations. With the cessation of formations, there is the cessation of consciousness. With the cessation of consciousness, there is the cessation of name-and-form. With the cessation of name-and-form, there is the cessation of the six sense bases. With the cessation of the six sense bases, there is the cessation of contact. With the cessation of contact, there is the cessation of feeling. With the cessation of feeling, there is the cessation of craving. With the cessation of craving, there is the cessation of grasping. With the cessation of grasping, there is the cessation of becoming. With the cessation of becoming, there is the cessation of birth. With the cessation of birth, there is the cessation of old age and death, sorrow, lamentation, pain, distress, and anguish. Thus, the great mass of suffering ceases."

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, have you ever thought in the past, 'I existed in the past, I did not exist in the past. How did I exist in the past? By what means did I exist in the past?'"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, have you ever thought in the future, 'I will exist in the future, I will not exist in the future. How will I exist in the future? By what means will I exist in the future?'"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, do you have any doubts within, thinking, 'What is this? What is this? Where do these beings come from? Where do they go? What causes their existence? What causes their future existence?'"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, have you ever intentionally killed your parents, harmed your disciples, destroyed the saṅgha, had evil intentions towards the Buddha, or drawn blood from the Tathāgata?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, have you ever intentionally violated the precepts, abandoned the precepts, or renounced the path?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, have you ever abandoned this and sought other honored ones or fields of merit?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, have you ever been a śramaṇa or brāhmaṇa who said, 'Venerables! What is knowable is known, and what is visible is seen'?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, are you auspicious and pure?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, are you associated with auspicious views, mixed with suffering, mixed with afflictions, mixed with distress, and mixed with vexation, which are true?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, do you ever develop serious illness, intense suffering, and even life-threatening conditions, and then seek outside, 'Are there any śramaṇas or brāhmaṇas who can recite a single mantra, two, three, four, many, or a hundred mantras, and use these mantras to free me from suffering'? Is this seeking suffering, practicing suffering, and attaining the end of suffering?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, do you ever experience the eight kinds of existence?"

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

The World-Honored One praised, "Excellent! Excellent! If you know and see like this, do you ever say, 'We respect the śramaṇa, revere the śramaṇa, the śramaṇa Gautama is our honored teacher'?"

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

The World-Honored One praised, "Excellent! Excellent! If you know, see, and realize the highest perfect enlightenment for yourselves, do you answer according to what you are asked?"

The bhikṣus replied, "Yes, World-Honored One!"

The World-Honored One praised, "Excellent! Excellent! I truly guide you to the ultimate, free from afflictions and heat, eternally unchanging, to be known, seen, and realized by right knowledge. Therefore, I previously said, 'I teach the Dharma for you, to the ultimate, free from afflictions and heat, eternally unchanging, to be known, seen, and realized by right knowledge.' Furthermore, when three conditions come together, one enters the mother's womb: the parents come together, the mother is fertile and capable, and the fragrant breath has arrived. When these three conditions come together, one enters the mother's womb. The mother may carry the child for nine or ten months before giving birth. After birth, the child is nourished with blood. In the noble Dharma, this is called breast milk. Later, as the child's faculties grow and mature, they eat coarse rice, millet, and are anointed with ghee and oil. They see forms with the eyes, delighting in beautiful forms and disliking ugly forms. They do not establish mindfulness of the body, limited mental liberation, and wisdom liberation. They do not know the truth, and the evil and unwholesome dharmas that arise are not extinguished without remainder, and do not perish without remainder. Similarly, they experience sounds with the ears, smells with the nose, tastes with the tongue, tactile objects with the body, and dharmas with the mind, delighting in good dharmas and disliking bad dharmas. They do not establish mindfulness of the body, limited mental liberation, and wisdom liberation. They do not know the truth, and the evil and unwholesome dharmas that arise are not extinguished without remainder, and do not perish without remainder. They experience pleasant, painful, or neither-pleasant-nor-painful feelings according to their likes and dislikes. They seek and cling to those feelings, and having sought and clung to them, if they experience pleasant feelings, that is feeling. Based on feeling, there is clinging. Based on clinging, there is existence. Based on existence, there is birth. Based on birth, there is aging and death, sorrow, lamentation, pain, sadness, and distress arise. Thus, this great mass of suffering arises. Bhikṣus, is this not the complete continuity of attachment and bondage, like the bhikṣu Kīṭāgiri's son?"

The bhikṣus replied, "Yes, World-Honored One! The complete continuity of attachment and bondage is like the bhikṣu Kīṭāgiri's son. When a Tathāgata appears in the world, an Arhat, Perfectly Enlightened One, with perfect knowledge and conduct, a Sugata, knower of the world, unsurpassed trainer of those who can be trained, teacher of gods and humans, a Buddha, a Blessed One, he sees forms with the eyes, not delighting in beautiful forms, not disliking ugly forms, establishing mindfulness of the body, immeasurable mind, mental liberation, and wisdom liberation, knowing the truth, the evil and unwholesome dharmas that arise are extinguished without remainder, and perish without remainder. Similarly, he experiences sounds with the ears, smells with the nose, tastes with the tongue, tactile objects with the body, and dharmas with the mind, not delighting in good dharmas, not disliking bad dharmas, establishing mindfulness of the body, immeasurable mind, mental liberation, and wisdom liberation, knowing the truth, the evil and unwholesome dharmas that arise are extinguished without remainder, and perish without remainder. He experiences pleasant, painful, or neither-pleasant-nor-painful feelings according to his likes and dislikes. He does not delight in those feelings, does not seek or cling to them. Having not sought or clung to them, if he experiences pleasant feelings, they cease. With the cessation of feeling, there is the cessation of clinging. With the cessation of clinging, there is the cessation of existence. With the cessation of existence, there is the cessation of birth. With the cessation of birth, there is the cessation of aging and death, sorrow, lamentation, pain, sadness, and distress cease. Thus, this great mass of suffering ceases."

"Bhikṣus, is this not the complete cessation of attachment and liberation?"

The bhikṣus replied, "Yes, World-Honored One! The complete cessation of attachment and liberation is like the bhikṣu Kīṭāgiri's son."

When this teaching was spoken, this trichiliocosm shook three times, moved, shook completely, trembled, trembled completely, and quaked, quaked completely. Therefore, this sūtra is called the Cessation of Attachment and Liberation.

The Buddha spoke thus. Those bhikṣus, having heard the Buddha's teaching, rejoiced and upheld it.

The Tenth Chapter of the Kuda-ti Sūtra is completed.