29. By Mahā Koṭṭhita （二九）大拘𫄨罗经

I have heard thus:

At one time, the Buddha was dwelling in the Bamboo Grove, in the Kalandaka Park, in the city of Rājagṛha.

At that time, Venerable Sāriputta rose from his afternoon meditation and went to Venerable Mahā Koṭṭhita. They exchanged greetings and sat down to one side.

Venerable Sāriputta said to Venerable Mahā Koṭṭhita, "I wish to ask you something. May I ask you?"

Venerable Mahā Koṭṭhita replied, "Venerable Sāriputta! Ask what you wish. I will think about it when I hear it."

Venerable Sāriputta asked, "Virtuous Mahā Koṭṭhita! Is there a matter because of which a monk, having accomplished the view, attains right view, and attains unshakable purity in the Dharma, entering the true Dharma?"

He replied, "There is. Venerable Sāriputta! It is when a monk knows what is unwholesome and the roots of what is unwholesome. How does he know what is unwholesome? It means knowing that bodily misconduct is unwholesome, verbal and mental misconduct are unwholesome. This is called knowing what is unwholesome. How does he know the roots of what is unwholesome? It means knowing the unwholesome roots of greed, anger, and delusion. This is called knowing the roots of what is unwholesome. Venerable Sāriputta! If a monk knows what is unwholesome and the roots of what is unwholesome in this way, it is said that such a monk has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma."

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent! Virtuous Mahā Koṭṭhita!" Having praised, Venerable Sāriputta joyfully accepted it.

Venerable Sāriputta further asked, "Virtuous Mahā Koṭṭhita! Is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta! It is when a monk knows what is wholesome and the roots of what is wholesome. How does he know what is wholesome? It means knowing that bodily good conduct is wholesome, verbal and mental good conduct are wholesome - this is called knowing what is wholesome. How does he know the roots of what is wholesome? It means the wholesome roots of non-greed, non-hatred, and non-delusion - this is called knowing the roots of what is wholesome. Venerable Sāriputta! If a monk knows what is wholesome and the roots of what is wholesome in this way, it is said that such a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma."

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent! Virtuous Mahā Koṭṭhita!" Having praised, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta further asked, "Virtuous Mahā Koṭṭhita! Is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta! It is when a monk knows food as it really is, knows the arising of food, knows the cessation of food, and knows the path leading to the cessation of food as it really is. How does he know food as it really is? There are four kinds of food: coarse and fine solid food, contact as food, intention as food, and consciousness as food. This is called knowing food as it really is. How does he know the arising of food as it really is? It is when, due to craving, there is food. This is called knowing the arising of food as it really is. How does he know the cessation of food as it really is? It is when, with the cessation of craving, food ceases. This is called knowing the cessation of food as it really is. How does he know the path leading to the cessation of food as it really is? It is the noble eightfold path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of food as it really is. Venerable Sāriputta! If a monk knows food as it really is, knows the arising of food, knows the cessation of food, and knows the path leading to the cessation of food as it really is, then he is said to be a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma."

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!" He praised Venerable Mahā Koṭṭhita, and having praised him, was delighted and remembered it well.

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita! Is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta! It is when a monk knows the taints as they really are, knows their origin, knows their cessation, and knows the path leading to their cessation as it really is. How does he know the taints as they really are? There are three taints: the effluent of sensuality, the effluent of becoming, and the effluent of ignorance. This is called knowing the taints as they really are. How does he know their origin as it really is? It is that due to ignorance there are taints. This is called knowing their origin as it really is. How does he know their cessation as it really is? It is that with the cessation of ignorance, the taints cease. This is called knowing their cessation as it really is. How does he know the path leading to their cessation as it really is? It is the noble eightfold path, from right view to right concentration, making eight. This is called knowing the path leading to their cessation as it really is. Venerable Sāriputta! If a monk knows the taints as they really are, knows their origin, knows their cessation, and knows the path leading to their cessation as it really is, this is called a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma."

Venerable Sāriputta, having heard this, exclaimed, "Excellent! Excellent! Venerable Mahā Koṭṭhita!" Having exclaimed this, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta further asked, "Venerable Mahā Koṭṭhita! Is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta! It is when a monk knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path leading to the cessation of suffering as it really is. How does one know suffering as it really is? It is the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of being with what is disliked, the suffering of separation from what is loved, the suffering of not getting what one wants, and the suffering of the five aggregates of clinging in brief. This is called knowing suffering as it really is. How does one know the arising of suffering as it really is? It is that because of old age and death, there is suffering. This is called knowing the arising of suffering as it really is. How does one know the cessation of suffering as it really is? It is that with the cessation of old age and death, suffering also ceases. This is called knowing the cessation of suffering as it really is. How does one know the path leading to the cessation of suffering as it really is? It is the noble eightfold path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of suffering as it really is. Venerable Sāriputta! If a monk knows suffering as it really is, knows the arising of suffering, knows the cessation of suffering, and knows the path leading to the cessation of suffering as it really is, then this is called a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma."

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!" He praised Venerable Mahā Koṭṭhita and joyfully accepted it.

Venerable Sāriputta further asked, "Venerable Mahā Koṭṭhita! Is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

Venerable Sāriputta replied, "Yes, Venerable Sāriputta! It is when a monk knows old age and death as they truly are, knows the arising of old age and death, knows the cessation of old age and death, and knows the path leading to the cessation of old age and death as it truly is. What is meant by knowing old age? It means when one becomes aged, with white hair, falling teeth, declining vigor, bent body, limping gait, heavy body, wheezing breath, leaning on a cane, sagging skin, wrinkled like hemp seeds, decaying faculties, and an ugly appearance. This is called old age. What is meant by knowing death? It means when sentient beings of various kinds die, are impermanent, die and perish, their life span ends and is destroyed, their life force ceases, and their faculties cease functioning. This is called death. This is called death, and the previous explanation is called old age. This is called old age and death. This is called knowing old age and death as they truly are. What is meant by knowing the arising of old age and death as they truly are? It means that due to birth, there is old age and death. This is called knowing the arising of old age and death as they truly are. What is meant by knowing the cessation of old age and death as they truly are? It means that with the cessation of birth, old age and death also cease. This is called knowing the cessation of old age and death as they truly are. What is meant by knowing the path leading to the cessation of old age and death as they truly are? It means the noble eightfold path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of old age and death as they truly are. Venerable Sāriputta! If a monk knows old age and death as they truly are, knows the arising of old age and death, knows the cessation of old age and death, and knows the path leading to the cessation of old age and death as they truly are, this is called a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma.

Venerable Sāriputta, having heard this, exclaimed, "Excellent! Excellent! Venerable Mahā Koṭṭhita!" Having exclaimed this, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta further asked, "Venerable Mahā Koṭṭhita! Is there another matter based on this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta! It is when a monk knows birth as it really is, knows the origin of birth, knows the cessation of birth, and knows the path leading to the cessation of birth as it really is. How does he know birth as it really is? It means that for those beings, those kinds of beings, when they are born, they are born, when they emerge, they emerge, when they are formed, they are formed, and the five aggregates arise, and they obtain the life faculty. This is called knowing birth as it really is. How does he know the origin of birth as it really is? It means that because there is existence, there is birth. This is called knowing the origin of birth as it really is. How does he know the cessation of birth as it really is? It means that with the cessation of existence, birth ceases. This is called knowing the cessation of birth as it really is. How does he know the path leading to the cessation of birth as it really is? It means the noble eightfold path, from right view to right concentration, making eight. This is called knowing the path leading to the cessation of birth as it really is. Venerable Sāriputta! If a monk knows birth as it really is, knows the origin of birth, knows the cessation of birth, and knows the path leading to the cessation of birth as it really is, this is called a monk who accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma."

Venerable Sāriputta, having heard this, exclaimed, "Excellent! Excellent! Venerable Mahā Koṭṭhita!" Having praised him, Venerable Sāriputta was delighted and remembered it well.

Venerable Sāriputta further asked, "Venerable Mahā Koṭṭhita! Is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta! It is when a monk knows existence as it really is, knows the arising of existence, knows the cessation of existence, and knows the path leading to the cessation of existence as it really is. How does he know existence as it really is? It means there are three kinds of existence: existence in the realm of desire, existence in the realm of form, and existence in the formless realm. This is called knowing existence as it really is. How does he know the arising of existence as it really is? It means existence arises due to clinging. This is called knowing the arising of existence as it really is. How does he know the cessation of existence as it really is? It means with the cessation of clinging, existence ceases. This is called knowing the cessation of existence as it really is. How does he know the path leading to the cessation of existence as it really is? It means the noble eightfold path, from right view to right concentration, making eight. This is called knowing the path leading to the cessation of existence as it really is. Venerable Sāriputta! If a monk knows existence as it really is, knows the arising of existence, knows the cessation of existence, and knows the path leading to the cessation of existence as it really is, this is called a monk who accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma.

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!" Venerable Sāriputta, having praised, rejoiced and upheld it.

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta. It is when a monk knows feeling as it really is, knows the arising of feeling, knows the cessation of feeling, and knows the path leading to the cessation of feeling as it really is. How does he know feeling as it really is? There are four kinds of feeling: feeling of desire, feeling of precepts, feeling of views, and feeling of self. This is called knowing feeling as it really is. How does he know the arising of feeling as it really is? It is when feeling arises due to craving. This is called knowing the arising of feeling as it really is. How does he know the cessation of feeling as it really is? It is when craving ceases, feeling ceases. This is called knowing the cessation of feeling as it really is. How does he know the path leading to the cessation of feeling as it really is? It is the noble eightfold path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of feeling as it really is. Venerable Sāriputta, if a monk knows feeling as it really is, knows the arising of feeling, knows the cessation of feeling, and knows the path leading to the cessation of feeling as it really is, this is called a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma.

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!" He praised Venerable Mahā Koṭṭhita, and having praised him, was delighted and remembered it well.

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta. It is when a monk truly knows craving, the arising of craving, the cessation of craving, and the path leading to the cessation of craving. How does he truly know craving? There are three kinds of craving: craving for sensual pleasures, craving for form, and craving for the formless. This is called truly knowing craving. How does he truly know the arising of craving? It is when there is craving due to perception. This is called truly knowing the arising of craving. How does he truly know the cessation of craving? It is when perception ceases, craving ceases. This is called truly knowing the cessation of craving. How does he truly know the path leading to the cessation of craving? It is the noble eightfold path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called truly knowing the path leading to the cessation of craving. Venerable Sāriputta, if a monk truly knows craving, the arising of craving, the cessation of craving, and the path leading to the cessation of craving in this way, it is said that such a monk has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma.

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!" He then delightedly accepted and upheld it.

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta. It is when a monk truly knows feeling, the arising of feeling, the cessation of feeling, and the path leading to the cessation of feeling. What is truly knowing feeling? There are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. This is called truly knowing feeling. What is truly knowing the arising of feeling? It is that feeling arises due to contact. This is called truly knowing the arising of feeling. What is truly knowing the cessation of feeling? It is that with the cessation of contact, feeling also ceases. This is called truly knowing the cessation of feeling. What is truly knowing the path leading to the cessation of feeling? It is the Noble Eightfold Path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called truly knowing the path leading to the cessation of feeling. Venerable Sāriputta, if a monk truly knows feeling, the arising of feeling, the cessation of feeling, and the path leading to the cessation of feeling, then he is said to be a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma.

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!"

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, is there another matter based on this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta! It is when a monk knows pleasure as it really is, knows the arising of pleasure, knows the cessation of pleasure, and knows the path leading to the cessation of pleasure as it really is. How does he know pleasure as it really is? There are three kinds of pleasure: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. This is called knowing pleasure as it really is. How does he know the arising of pleasure as it really is? It is when, due to the six sense bases, there is pleasure. This is called knowing the arising of pleasure as it really is. How does he know the cessation of pleasure as it really is? It is when the six sense bases cease, pleasure ceases. This is called knowing the cessation of pleasure as it really is. How does he know the path leading to the cessation of pleasure as it really is? It is the Noble Eightfold Path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of pleasure as it really is. Venerable Sāriputta, if a monk knows pleasure as it really is, knows the arising of pleasure, knows the cessation of pleasure, and knows the path leading to the cessation of pleasure as it really is, this is called a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma."

Venerable Sāriputta, having heard this, praised him, saying, "Excellent! Excellent!" Having praised him, he was delighted and remembered it well.

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta. It is when a monk knows the six sense bases as they really are, knows the arising of the six sense bases, knows the cessation of the six sense bases, and knows the path leading to the cessation of the six sense bases as it really is. How does he know the six sense bases as they really are? It is the sense base of the eye, the sense base of the ear, the sense base of the nose, the sense base of the tongue, the sense base of the body, and the sense base of the mind. This is called knowing the six sense bases as they really are. How does he know the arising of the six sense bases as it really is? It is that due to name and form, there are the six sense bases. This is called knowing the arising of the six sense bases as it really is. How does he know the cessation of the six sense bases as it really is? It is that with the cessation of name and form, the six sense bases also cease. This is called knowing the cessation of the six sense bases as it really is. How does he know the path leading to the cessation of the six sense bases as it really is? It is the noble eightfold path, from right view to right concentration, making eight. This is called knowing the path leading to the cessation of the six sense bases as it really is. Venerable Sāriputta, if a monk knows the six sense bases as they really are, knows the arising of the six sense bases, knows the cessation of the six sense bases, and knows the path leading to the cessation of the six sense bases as it really is, then he is said to be a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma."

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!"

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta. It is when a monk truly knows name-and-form, truly knows the arising of name-and-form, truly knows the cessation of name-and-form, and truly knows the path leading to the cessation of name-and-form. What is truly known as name? It refers to the four non-material aggregates. What is truly known as form? It refers to the four great elements and what is derived from the four great elements. This is called form, and what was previously called name is called name-and-form. This is called truly knowing name-and-form. What is truly known as the arising of name-and-form? It is that due to consciousness, there is name-and-form. This is called truly knowing the arising of name-and-form. What is truly known as the cessation of name-and-form? It is that with the cessation of consciousness, name-and-form also ceases. This is called truly knowing the cessation of name-and-form. What is truly known as the path leading to the cessation of name-and-form? It refers to the eightfold noble path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called truly knowing the path leading to the cessation of name-and-form. Venerable Sāriputta, if a monk truly knows name-and-form in this way, truly knows the arising of name-and-form, truly knows the cessation of name-and-form, and truly knows the path leading to the cessation of name-and-form, then this is called a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma."

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!"

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta. It is when a monk knows knowledge as it really is, knows the arising of knowledge, knows the cessation of knowledge, and knows the path leading to the cessation of knowledge as it really is. What is knowledge as it really is? It is the six kinds of consciousness: eye-consciousness, ear-, nose-, tongue-, body-, and mind-consciousness. This is knowledge as it really is. What is the arising of knowledge as it really is? It is that when there is action, then there is consciousness. This is the arising of knowledge as it really is. What is the cessation of knowledge as it really is? It is that when action ceases, then consciousness ceases. This is the cessation of knowledge as it really is. What is the path leading to the cessation of knowledge as it really is? It is the noble eightfold path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path leading to the cessation of knowledge as it really is. Venerable Sāriputta, if a monk knows knowledge as it really is, knows the arising of knowledge, knows the cessation of knowledge, and knows the path leading to the cessation of knowledge as it really is, then he is said to be a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma.

Venerable Sāriputta, having heard this, praised him, saying, "Excellent! Excellent!" Having praised him, he was delighted and remembered it well.

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, is there another matter arising from this matter, by which a monk accomplishes the view, attains right view, attains unshakable purity in the Dharma, and enters the true Dharma?"

He replied, "There is, Venerable Sāriputta. It is when a monk knows the activities as they really are, knows the origin of activities, knows the cessation of activities, and knows the path leading to the cessation of activities as it really is. How does he know the activities as they really are? There are three kinds of activities: bodily activities, verbal activities, and mental activities. This is called knowing the activities as they really are. How does he know the origin of activities as it really is? It is when, due to ignorance, there are activities. This is called knowing the origin of activities as it really is. How does he know the cessation of activities as it really is? It is when, with the cessation of ignorance, activities cease. This is called knowing the cessation of activities as it really is. How does he know the path leading to the cessation of activities as it really is? It is the noble eightfold path, namely right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called knowing the path leading to the cessation of activities as it really is. Venerable Sāriputta, if a monk knows the activities as they really are, knows the origin of activities, knows the cessation of activities, and knows the path leading to the cessation of activities as it really is, this is called a monk who has accomplished the view, attained right view, attained unshakable purity in the Dharma, and entered the true Dharma.

Venerable Sāriputta, having heard this, praised, "Excellent! Excellent!" He praised Venerable Mahā Koṭṭhita, and having praised him, he was delighted and remembered it well.

Venerable Sāriputta asked again, "Venerable Mahā Koṭṭhita, if a monk has exhausted ignorance and has given rise to wisdom, what else does he do?"

Venerable Mahā Koṭṭhita replied, "Venerable Sāriputta, if a monk has exhausted ignorance and has given rise to wisdom, he does nothing more."

Venerable Sāriputta, having heard this, exclaimed, "Excellent! Excellent! Venerable Mahā Koṭṭhita!"

Thus, the two Venerables discussed the meaning with each other and each joyfully accepted it. They rose from their seats and departed.