210. （二一〇）法乐比丘尼经

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 upāsikā Viśākhā went to the bhikṣuṇī Dharmapāla, bowed her head at her feet, sat to one side, and said to the bhikṣuṇī Dharmapāla, "Noble one! I wish to ask something. May I ask?"

The bhikṣuṇī Dharmapāla replied, "Viśākhā! Ask what you wish. I will think about it after hearing it."

The upāsikā Viśākhā then asked, "Noble one! Speaking of one's own body, what is one's own body?"

The bhikṣuṇī Dharmapāla replied, "The World-Honored One spoke of the five aggregates of clinging. The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of volitional formations, and the aggregate of consciousness. These are what the World-Honored One spoke of as the five aggregates of clinging."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent!" Having praised the noble one, the upāsikā Viśākhā rejoiced and upheld it.

He further asked, "Noble one! What is the view of the self?"

The bhikṣuṇī Dharmapradīpā replied, "The ignorant and foolish who have not heard much, not seeing good friends, not knowing the holy Dharma, not practicing the holy Dharma, they see form as the self, see the self as having form, see the self as having form in the self, see the self as having form in form. They see feeling, perception, volition, and consciousness as the self, see the self as having consciousness, see the self as having consciousness in the self, see the self as having consciousness in consciousness. This is called the view of the self.

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised, the upāsikā Viśākhā rejoiced and practiced accordingly.

He further asked, "Noble one! How is there no view of the self?"

The bhikṣuṇī Dharmapradīpā replied, "The well-versed noble disciple sees good friends, knows the noble Dharma, and skillfully practices the noble Dharma. He does not see form as the self, does not see the self as having form, does not see the self as having form, does not see form as having the self. He does not see feeling, perception, volition, or consciousness as the self, does not see the self as having consciousness, does not see the self as having consciousness, does not see consciousness as having the self. This is called the absence of the view of the self.

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised, the upāsikā Viśākhā joyfully accepted and practiced it.

He further asked, "Noble one! How does one extinguish one's own body?"

The bhikṣuṇī Dharmapramada replied, "The destruction of the aggregate of form without remainder, abandoning, vomiting, exhausting, non-defilement, cessation, pacification, and extinction. The destruction of the aggregates of feeling, perception, formation, and consciousness without remainder, abandoning, vomiting, exhausting, non-defilement, cessation, pacification, and extinction. This is called the extinction of one's own body."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised, the upāsikā Viśākhā rejoiced and upheld it.

He further asked, "Noble one! You speak of the aggregates and the aggregate-possessor. Are the aggregates the aggregate-possessor, and the aggregate-possessor the aggregates? Are the aggregates different from the aggregate-possessor, and the aggregate-possessor different from the aggregates?"

The bhikṣuṇī Dharmapradīpā replied, "Sometimes the aggregates are the aggregate-possessor, sometimes the aggregates are not the aggregate-possessor. How are the aggregates the aggregate-possessor? If form is with taints and with feeling, perception, volition, and consciousness are with taints and with feeling, this is called the aggregates being the aggregate-possessor. How are the aggregates not the aggregate-possessor? If form is without taints and without feeling, perception, volition, and consciousness are without taints and without feeling, this is called the aggregates not being the aggregate-possessor."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised thus, the upāsikā Viśākhā rejoiced and practiced accordingly.

He further asked, "Noble one! What is the eightfold noble path?"

The bhikṣuṇī Dharmapradīpā replied, "The eightfold noble path refers to right view, up to right concentration. These are called the eight, which are called the eightfold noble path."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised, the upāsikā Viśākhā joyfully accepted and practiced it.

He further asked, "Noble one! Is the eightfold noble path conditioned?"

The bhikṣuṇī Dharmapradīpā replied, "Yes, this eightfold noble path is conditioned."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one! How many aggregates are there?"

The bhikṣuṇī Dharmapradīpā replied, "There are three aggregates: the aggregate of morality, the aggregate of concentration, and the aggregate of wisdom."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised thus, the upāsikā Viśākhā rejoiced and practiced accordingly.

He further asked, "Noble one! Are the three aggregates included in the eightfold noble path, or is the eightfold noble path included in the three aggregates?"

The bhikṣuṇī Dharmapradīpā replied, "The three aggregates are not included in the eightfold noble path, but the eightfold noble path is included in the three aggregates. Right speech, right action, and right livelihood - these three aspects of the path are included in the aggregate of noble morality. Right mindfulness and right concentration - these two aspects of the path are included in the aggregate of noble concentration. Right view, right intention, and right effort - these three aspects of the path are included in the aggregate of noble wisdom. This is called the three aggregates not being included in the eightfold noble path, but the eightfold noble path being included in the three aggregates."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one! Is there an end to opposition?"

The bhikṣuṇī Dharmapradīpā replied, "There is an end to opposition."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised thus, the upāsikā Viśākhā rejoiced and practiced accordingly.

He further asked, "Noble one! How many limbs are there in the first dhyāna?"

The bhikṣuṇī Dharmapradīpā replied, "The first dhyāna has five limbs: initial inquiry, sustained thought, joy, bliss, and one-pointedness of mind. These are said to be the five limbs of the first dhyāna."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one! What is concentration? What are the characteristics of concentration? What is the power of concentration? What are the benefits of concentration? How does one cultivate concentration?"

The bhikṣuṇī Dharmapradīpā replied, "If one can unify the good mind, that is called concentration. The four foundations of mindfulness are called the characteristics of concentration. The four right efforts are called the power of concentration. The four bases of supernormal power are called the benefits of concentration. If one practices and cultivates these wholesome dharmas repeatedly, that is called the cultivation of concentration."

The upāsikā Viśākhā, having heard this, praised, "Excellent! Excellent! Noble one!" Having praised, the upāsikā Viśākhā rejoiced and practiced accordingly.

He further asked, "Noble one! How many dharmas cause one's body to be discarded in a charnel ground like a lifeless tree after death?"

The bhikṣuṇī Dharmapradīpā replied, "There are three dharmas that cause one's body to be discarded in a charnel ground like a lifeless tree after death. What are the three? First, lifespan, second, warmth, and third, consciousness. These are the three dharmas that cause one's body to be discarded in a charnel ground like a lifeless tree after death."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

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

The bhikṣuṇī Dharmapradīpā replied, "For the dead, life has ceased, warmth has departed, and the faculties have decayed. For a bhikṣu who enters the state of cessation, life has not ceased, warmth has not departed, and the faculties have not decayed. This is the difference between death and entering the state of cessation."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised, the upāsikā Viśākhā rejoiced and practiced accordingly.

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

The bhikṣuṇī Dharmapradīpā replied, "For a bhikṣu who enters the state of cessation, perception and cognition cease. For one who enters the state of non-conception, perception and cognition do not cease. This is the difference between entering the state of cessation and entering the state of non-conception."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

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

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

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one! When a bhikṣu enters the state of cessation, does he think, 'I am entering the state of cessation'?"

The bhikṣuṇī Dharmapradīpā replied, "When a bhikṣu enters the state of cessation, he does not think, 'I am entering the state of cessation.' However, he has previously cultivated the mind in this way, and therefore he proceeds in this way.

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one! When a bhikṣu arises from the state of cessation, does he think, 'I have arisen from the state of cessation'?"

The bhikṣuṇī Dharmapradīpā replied, "When a bhikṣu arises from the state of cessation, he does not think, 'I have arisen from the state of cessation.' However, due to this body and the six sense bases, the life faculty arises, and therefore one arises from that state.

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one! After a bhikṣu arises from the state of cessation, what does his mind delight in, what does it pursue, what does it follow?"

The bhikṣuṇī Dharmapradīpā replied, "After a bhikṣu arises from the state of cessation, his mind delights in detachment, pursues detachment, and follows detachment."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā rejoiced and practiced accordingly.

He further asked, "Noble one, how many kinds of awakening are there?"

The bhikṣuṇī Dharmapradīpā replied, "There are three kinds of awakening: the awakening of pleasure, the awakening of pain, and the awakening of neither pleasure nor pain. What causes these? They are caused by contact with sense objects.

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

She further asked, "Noble one! What is the awakening of pleasure? What is the awakening of pain? What is the awakening of neither pleasure nor pain?"

The bhikṣuṇī Dharmapradīpā replied, "If pleasure arises from contact with the sense of pleasure, and one is well-aware of the pleasure of body and mind, this awareness is called the awakening of pleasure. If pain arises from contact with the sense of pleasure, and one is aware of the suffering of body and mind, this awareness is called the awakening of pain. If neither pleasure nor pain arises from contact with the sense of pleasure, and one is aware of neither the pleasure nor pain of body and mind, this awareness is called the awakening of neither pleasure nor pain."

The upāsikā Viśākhā, having heard this, praised, "Excellent! Excellent! Noble one!" Having praised, she joyfully accepted it.

He further asked, "Noble one! What is pleasure in the awakening of pleasure? What is suffering? What is impermanence? What are the afflictions? What are the fetters? What is pleasure in the awakening of suffering? What is suffering? What is impermanence? What are the afflictions? What are the fetters? What is pleasure in the awakening of neither pleasure nor suffering? What is suffering? What is impermanence? What are the afflictions? What are the fetters?"

The bhikṣuṇī Dharmapramada replied, "The awakening of pleasure is born of pleasure, abides in pleasure, and changes into suffering. Impermanence is affliction. Desire is the fetter. The awakening of suffering is born of suffering, abides in suffering, and changes into pleasure. Impermanence is affliction. Anger is the fetter. The awakening of neither pleasure nor suffering is not knowing suffering, not knowing pleasure. Impermanence is change. Ignorance is the fetter.

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised, the upāsikā Viśākhā rejoiced and practiced accordingly.

He further asked, "Noble one, are all awakenings of pleasure fettered by desire? Are all awakenings of suffering fettered by anger? Are all awakenings of neither pleasure nor suffering fettered by ignorance?"

The bhikṣuṇī Dharmapradīpā replied, "Not all awakenings of pleasure are fettered by desire, not all awakenings of suffering are fettered by anger, and not all awakenings of neither pleasure nor suffering are fettered by ignorance. How is it that not all awakenings of pleasure are fettered by desire? If a bhikṣu, having separated from desire, separated from evil and unwholesome dharmas, with initial and sustained thought, has joy and happiness born of separation, and dwells having attained the first dhyāna, this is called an awakening of pleasure that is not fettered by desire. Why is that? Because this cuts off desire. How is it that not all awakenings of suffering are fettered by anger? If one seeks the happiness of higher liberation, and seeks the vow, one gives rise to sorrow and suffering. This is called an awakening of suffering that is not fettered by anger. Why is that? Because this cuts off anger. How is it that not all awakenings of neither pleasure nor suffering are fettered by ignorance? When joy and suffering cease, and the basis of joy and sorrow has already ceased, with neither pleasure nor suffering, with equanimity, mindfulness, and purity, one attains and dwells in the fourth dhyāna. This is called an awakening of neither pleasure nor suffering that is not fettered by ignorance. Why is that? Because this cuts off ignorance.

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one! What is the antidote to the awakening of pleasure?"

The bhikṣuṇī Dharmapradīpā replied, "The awakening of pleasure is countered by the awakening of suffering."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one, what counters the awakening of suffering?"

The bhikṣuṇī Dharmapradīpā replied, "The awakening of suffering is countered by the awakening of happiness."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one! What is the counter to the awakening of happiness and the awakening of suffering?"

The bhikṣuṇī Dharmapradīpā replied, "The awakening of happiness and the awakening of suffering are countered by the non-suffering and non-happiness."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised, the upāsikā Viśākhā rejoiced and practiced accordingly.

He further asked, "Noble one! What is the counter to the awakening of neither suffering nor happiness?"

The bhikṣuṇī Dharmapradīpā replied, "The awakening of neither suffering nor happiness is countered by ignorance."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one, what counters ignorance?"

The bhikṣuṇī Dharmapradīpā replied, "Ignorance is countered by wisdom."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one, what is the counteragent to wisdom?"

The bhikṣuṇī Dharmapradīpā replied, "Wisdom has nirvāṇa as its counteragent."

The upāsikā Viśākhā, having heard this, exclaimed, "Excellent! Excellent! Noble one!" Having praised her, the upāsikā Viśākhā joyfully accepted it.

He further asked, "Noble one, what is the counteragent to nirvāṇa?"

The bhikṣuṇī Dharmapradīpā said, "You may ask endless questions, but you will not be able to exhaust my knowledge. Nirvāṇa is without counteragent. Nirvāṇa is the transcendence of all snares and the complete cessation of snares. For this reason, I practice the holy life under the World-Honored One.

Then, the upāsikā Viśākhā, having heard the bhikṣuṇī Dharmapradīpā's teaching, received it well, upheld it well, and recited it well. She then rose from her seat, bowed her head at the feet of the bhikṣuṇī Dharmapradīpā, circumambulated her three times, and departed.

Then, not long after the upāsikā Viśākhā had left, the bhikṣuṇī Dharmapradīpā went to where the Buddha was, bowed her head at the Buddha's feet, sat to one side, and told the Buddha everything she had discussed with the upāsikā Viśākhā. Joining her palms towards the Buddha, she said, "World-Honored One! Did I speak and answer like this without slandering the World-Honored One? Did I speak the truth, speak in accordance with the Dharma, and speak in accordance with the Dharma's sequence? Is there no contradiction, dispute, or fault in what I said in accordance with the Dharma?"

The World-Honored One replied, "Bhikṣuṇī! You spoke and answered like this without slandering me. You spoke the truth, spoke in accordance with the Dharma, and spoke in accordance with the Dharma's sequence. There is no contradiction, dispute, or fault in what you said in accordance with the Dharma. Bhikṣuṇī! If the upāsikā Viśākhā were to come and ask me about this point and this text, I would answer her with this meaning, this point, and this text. Bhikṣuṇī! This meaning is as you have said. You should uphold it like this. Why is that? Because this is the meaning."

The Buddha spoke thus. The bhikṣuṇī Dharmapradīpā and the bhikṣus, having heard the Buddha's words, rejoiced and upheld them.