97. （九七）大因经

Cause, condition, and the two aggregates of suffering Superior mind
and mindfulness Lion's roar, udumbara Vow, and thought are the last.

I have heard thus:

Once, the Buddha was traveling in Kuru, staying at the city of Kumbhahattha in Kuru.

At that time, Venerable Ānanda was in seclusion, sitting in meditation, and this thought arose in his mind: "This dependent origination is indeed wondrous, extremely profound, and illuminating, yet my understanding is shallow." Then, in the afternoon, Venerable Ānanda rose from his meditation, went to where the Buddha was, bowed his head at the Buddha's feet, stood to one side, and said: "World-Honored One! I was in seclusion, sitting in meditation, and this thought arose in my mind: 'This dependent origination is indeed wondrous, extremely profound, and illuminating, yet my understanding is shallow.'"

The World-Honored One said: "Ānanda! Do not think that this dependent origination is shallow. Why is that? This dependent origination is extremely profound, and the illumination is also profound. Ānanda! It is because one does not truly know and see this dependent origination, does not awaken to and penetrate it, that one thinks of those beings as being bound together like the threads of a loom, like entangled vines, with much disturbance and commotion, going from this world to that world, from that world to this world, coming and going without being able to transcend birth and death. Ānanda! Therefore, know that this dependent origination is extremely profound, and the illumination is also profound.

Ānanda! If someone asks: 'Does old age and death have conditions?' you should answer: 'Old age and death have conditions.' If someone asks: 'What are the conditions for old age and death?' you should answer: 'They are conditioned by birth.' Ānanda! If someone asks: 'Does birth have conditions?' you should answer: 'Birth also has conditions.' If someone asks: 'What are the conditions for birth?' you should answer: 'They are conditioned by existence.' Ānanda! If someone asks: 'Does existence have conditions?' you should answer: 'Existence also has conditions.' If someone asks: 'What are the conditions for existence?' you should answer: 'They are conditioned by grasping.' Ānanda! If someone asks: 'Does grasping have conditions?' you should answer: 'Grasping also has conditions.' If someone asks: 'What are the conditions for grasping?' you should answer: 'They are conditioned by craving.' Ānanda! This is called conditioned by craving there is grasping, conditioned by grasping there is existence, conditioned by existence there is birth, conditioned by birth there is old age and death, conditioned by old age and death there is sorrow, lamentation, pain, grief, and despair. Thus, this complete mass of suffering arises.

"Ānanda! When it is said that old age and death are conditioned by birth, it means that old age and death are conditioned by birth. Ānanda! If there were no birth, there would be no fish, no fish species, no birds, no bird species, no mosquitoes, no mosquito species, no dragons, no dragon species, no spirits, no spirit species, no ghosts, no ghost species, no gods, no god species, no humans, no human species. Ānanda! Those beings in those places, if there were no birth, if there were no individual births, if one were to be apart from birth, would there be old age and death?"

He replied: "No."

Ānanda! Therefore, one should know that the cause, source, origin, and condition of old age and death is birth. Why is that? Because of birth, there is old age and death.

"Ānanda! The statement 'because of existence, there is birth' means that because of existence, there is birth. One should know that this is the meaning of 'because of existence, there is birth'. Ānanda! If there were no fish, no fish species, no birds, no bird species, no mosquitoes, no mosquito species, no dragons, no dragon species, no spirits, no spirit species, no ghosts, no ghost species, no gods, no god species, no humans, no human species. Ānanda! If those beings were not in those places, and if each one were not, then if one were to remove existence, would there be birth?"

He replied, "No."

Therefore, Ānanda, one should know that the cause, condition, root, and condition of birth is existence. Why is that? Because of existence, there is birth.

"Ānanda, the existence that arises from clinging is said to arise from clinging. One should know that it is said to arise from clinging. Ānanda, if there were no clinging, and no one who clings, would there still be existence apart from clinging, and could existence be established?"

He replied, "No."

Therefore, Ānanda, one should know that there is a cause, a condition, a basis, and a condition for this existence. Because of clinging, there is existence.

"Ānanda, clinging is a condition for existence. This is said to be clinging as a condition for existence. One should know that clinging is a condition for existence. Ānanda, if there were no clinging, and no one clung, if one were to be separated from clinging, would there still be existence established as existence?"

He replied, "No."

Therefore, Ānanda, one should know that the cause, accumulation, origin, and condition of feeling is this craving. Why is that? Because of craving, there is feeling.

"Ānanda! This is how craving leads to seeking, seeking leads to gain, gain leads to possession, possession leads to defilement, defilement leads to attachment, attachment leads to stinginess, stinginess leads to household, and household leads to guarding. Ānanda! Because of guarding, there are then weapons, fighting, flattery, deceit, false speech, and divisive speech, giving rise to immeasurable evil and unwholesome dharmas. There is such a complete and pure birth of the great mass of suffering. Ānanda! If there were no guarding, and each one had no guarding, even if one were to abandon guarding, would there be weapons, fighting, flattery, deceit, false speech, and divisive speech, giving rise to immeasurable evil and unwholesome dharmas?"

He replied, "No."

Ānanda! Therefore, one should know that these weapons, fighting, flattery, deceit, false speech, and divisive speech, giving rise to immeasurable evil and unwholesome dharmas, are based on this guarding. Why is that? Because of guarding, there are then weapons, fighting, flattery, deceit, false speech, and divisive speech, giving rise to immeasurable evil and unwholesome dharmas. There is such a complete and pure birth of the great mass of suffering.

"Ānanda! When there is guarding due to having a family, this is said to be guarding due to having a family. One should know that this is called guarding due to having a family. Ānanda! If there were no family, and each had no family, if one were to leave the family, would there be guarding?"

He replied, "No."

Ānanda! Therefore, one should know that the cause, practice, basis, and condition of guarding is this family. Why is that? Because of the family, there is guarding.

"Ānanda! The family that arises from stinginess is said to arise from stinginess. One should know that the family that arises from stinginess. Ānanda! If there is no stinginess, and each one is without stinginess, if one is separated from stinginess, would there be a family?"

He replied, "No."

Ānanda! Therefore, one should know that the cause, practice, basis, and condition of the family is stinginess. Why is that? Because of stinginess, there is a family.

"Ānanda! When there is attachment, there is stinginess. This is said to be attachment to stinginess. One should know that it is called attachment to stinginess. Ānanda! If there is no attachment, and each one has no attachment, if one is detached, will there be stinginess?"

He replied, "No."

Therefore, Ānanda, one should know that the cause, habit, root, and condition of stinginess is attachment. Why is that? Because of attachment, there is stinginess.

"Ānanda, if there is attachment due to desire, this is called attachment due to desire. One should know that attachment is due to desire. Ānanda, if there is no desire, and each one has no desire, if one is separated from desire, would there be attachment?"

He replied, "No."

Therefore, Ānanda, one should know that the cause, condition, basis, and condition of attachment is desire. Why is that? Because of desire, there is attachment.

"Ānanda, for those who are attached to the aggregates, it is said that they are attached to the aggregates. One should know that they are attached to the aggregates. Ānanda, if there were no aggregates, and each one were without aggregates, would there be attachment even if the aggregates were separated?"

He replied, "No."

Therefore, Ānanda, one should know that the cause of attachment, the source of attachment, the basis of attachment, and the condition of attachment are the aggregates. Why is that? Because of the aggregates, there is attachment.

"Ānanda, the aggregates that are the basis of gain, this is said to be the basis of gain. Ānanda, if there were no gain, and no one had gain, would there still be the aggregates if gain were eliminated?"

He replied, "No."

Therefore, Ānanda, you should know that the basis, the practice, the origin, and the condition of the aggregates are gain. Why is that? Because of gain, there are the aggregates.

"Ānanda, the condition of gain is said to be the condition of seeking gain. You should know that the condition of seeking gain is the condition of gain. Ānanda, if there is no seeking and no one who seeks, and if one is separated from seeking, would there be gain?"

He replied, "No."

Therefore, Ānanda, you should know that the cause, practice, basis, and condition of gain is seeking. Why is that? Because of seeking, there is gain.

"Ānanda, the statement "seeking arises from craving" means that seeking arises from craving. You should know that seeking arises from craving. Ānanda, if there were no craving, and no one had craving, would seeking arise if one were to be separated from craving?"

He replied, "No."

Therefore, Ānanda, you should know that the cause, source, origin, and condition of seeking is craving. Why is that? Because seeking arises from craving.

"Ānanda, desire and existence, these two dharmas, are caused by and conditioned by perception. Ānanda, if someone asks: 'Does perception have conditions?' you should answer: 'Perception also has conditions.' If someone asks: 'What are the conditions of perception?' you should answer: 'It is conditioned by contact.' You should know that perception is conditioned by contact. Ānanda, if there is no eye contact, and each one has no eye contact, if one is separated from eye contact, can there arise the perception of pleasure, pain, or neither pleasure nor pain conditioned by eye contact?"

He replied: "No."

"Ānanda, if there is no ear, nose, tongue, body, or mind contact, and each one has no mind contact, if one is separated from mind contact, can there arise the perception of pleasure, pain, or neither pleasure nor pain conditioned by mind contact?"

He replied: "No."

Ānanda, therefore you should know that the cause, condition, origin, and condition of perception is contact. Why is that? Because of contact as a condition, there is perception.

"Ānanda, if someone asks: 'Does contact have conditions?' you should answer: 'Contact has conditions.' If someone asks: 'What are the conditions of contact?' you should answer: 'It is conditioned by name-and-form.' You should know that contact is conditioned by name-and-form. Ānanda, is there any contact that is not conditioned by the body of names and the objects of names?"

He replied: "No."

"Ānanda, is there any contact that is not conditioned by the body of forms and the objects of forms?"

He replied: "No."

"If one were to be apart from the body of names and the body of forms, would there be any contact that could be designated as contact?"

He replied: "No."

Ānanda! Therefore, one should know that the cause, condition, origin, and basis of contact is this name and form. Why is that? Because of depending on name and form, there is contact.

"Ānanda! If someone asks: 'Does name and form have conditions?' you should answer: 'Name and form have conditions.' If someone asks: 'What are the conditions of name and form?' you should answer: 'They are conditioned by consciousness.' One should know that consciousness conditions name and form. Ānanda! If consciousness does not enter the mother's womb, can name and form form this body?"

He replied: "No."

"Ānanda! If consciousness enters the womb and then leaves, does name and form meet with the essence?"

He replied: "It does not meet."

"Ānanda! If the consciousness of a young boy or girl is not destroyed at the beginning, does name and form increase and grow?"

He replied: "No, it does not."

Therefore, Ānanda, you should know that the cause, condition, origin, and basis of name and form is this consciousness. Why is that? Because of consciousness, there is name and form.

"If someone asks, 'Does consciousness have conditions?' you should answer, 'Consciousness also has conditions.' If someone asks, 'What are the conditions of consciousness?' you should answer, 'It has name and form as conditions.' You should know that consciousness has name and form as conditions. Ānanda, if consciousness did not obtain name and form, if consciousness did not establish or rely on name and form, would consciousness have birth, aging, sickness, death, and suffering?"

He replied, "No."

"Therefore, Ānanda, you should know that the cause, source, origin, and condition of consciousness is name and form. Why is that? Because of having name and form as conditions, there is consciousness. Ānanda, this is called having name and form as conditions for consciousness, and having consciousness as conditions for name and form. This is the increase of language, the increase of language transmission, the transmission of transmission, and the establishment of existence, namely, consciousness and name and form together. Ānanda, how is there one view of the existence of a soul?"

Venerable Ānanda said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the World-Honored One is the master of the Dharma, the Dharma depends on the World-Honored One. I only wish that the World-Honored One would explain it. Having heard it, I will be able to know the meaning extensively."

The Buddha then said, "Ānanda! Listen carefully and think about it well, I will explain it to you." Venerable Ānanda accepted the teaching and listened.

The Buddha said, "Ānanda! Some see that consciousness is the self, while others do not see that consciousness is the self. They see that the self can be conscious, but the nature of the self is capable of consciousness. Some do not see that consciousness is the self, nor do they see that the self can be conscious, but the nature of the self is capable of consciousness. They only see the self as being without consciousness. Ānanda! If there is someone who sees that consciousness is the self, one should ask them: 'You have three kinds of consciousness: the consciousness of pleasure, the consciousness of pain, and the consciousness of neither pleasure nor pain. Which of these three kinds of consciousness do you see as the self?' Ānanda! One should further say to them: 'If there is the consciousness of pleasure, then at that time the other two kinds of consciousness cease: the consciousness of pain and the consciousness of neither pleasure nor pain. At that time, one only experiences the consciousness of pleasure. The consciousness of pleasure is impermanent, a painful phenomenon, and a ceasing phenomenon. If the consciousness of pleasure has ceased, would one not think that the self has ceased?' Ānanda! If there is someone who experiences the consciousness of pain, then at that time the other two kinds of consciousness cease: the consciousness of pleasure and the consciousness of neither pleasure nor pain. At that time, one only experiences the consciousness of pain. The consciousness of pain is impermanent, a painful phenomenon, and a ceasing phenomenon. If the consciousness of pain has ceased, would one not think that the self has ceased? Ānanda! If there is someone who experiences the consciousness of neither pleasure nor pain, then at that time the other two kinds of consciousness cease: the consciousness of pleasure and the consciousness of pain. At that time, one only experiences the consciousness of neither pleasure nor pain. The consciousness of neither pleasure nor pain is impermanent, a painful phenomenon, and a ceasing phenomenon. If the consciousness of neither pleasure nor pain has ceased, would one not think that the self has ceased? Ānanda! That which is impermanent and only free from pleasure and pain, would one still see it as the self?"

Ānanda replied, "No."

Ānanda! If there is someone who does not see that consciousness is the self, but sees that the self can be conscious, and sees that the nature of the self is capable of consciousness, one should say to them: 'If you have no consciousness, consciousness cannot be attained. You should not say that it belongs to you.' Ānanda! Will they then see that consciousness is not the self, but the self can be conscious, and see that the nature of the self is capable of consciousness?

Ānanda replied, "No."

Ānanda! If there is someone who does not see that consciousness is the self, and does not see that the self can be conscious, but sees that the nature of the self is capable of consciousness, and only sees that the self is without consciousness, one should say to them: 'If you have no consciousness at all, it cannot be attained. The self apart from consciousness should not be pure.' Ānanda! Will they then see that consciousness is not the self, and not see that the self can be conscious, and the nature of the self is capable of consciousness, but only see that the self is without consciousness?

Ānanda replied, "No."

Ānanda! Therefore, they should not see that consciousness is not the self, and not see that the self can be conscious, and the nature of the self is capable of consciousness, but only see that the self is without consciousness. This is called seeing that there is a self. Ānanda! How is it that there is one who does not see that there is a self?

Venerable Ānanda said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the World-Honored One is the master of the Dharma, the Dharma depends on the World-Honored One. I only wish that the World-Honored One would explain it. Having heard it, I will be able to know the meaning extensively."

The Buddha then said, "Ānanda! Listen carefully and think about it well, I will explain it to you." Venerable Ānanda accepted the teaching and listened.

The Buddha said, "Ānanda! There is one who does not see the self as the knower, nor does he see the self as the known, yet the self's nature is able to know, and he also does not see the self as unknowing. Having seen thus, he does not accept this world. Having not accepted, he is not weary. Having not been weary, he attains parinirvāṇa, knowing that his birth is ended, the holy life has been established, what was to be done has been done, and he will not be reborn again. Ānanda! This is called the increase of words, the increase of words of transmission, the transmission of words that can be established as existing. Knowing this, there is nothing to be accepted. Ānanda! If a bhikṣu is thus liberated, he will no longer see the Tathāgata as having an end, or as having no end, or as both having an end and having no end, or as neither having an end nor having no end. This is called one who does not see the existence of a self. Ānanda! How is it that one who has a self is established as having a self?"

Venerable Ānanda said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the World-Honored One is the master of the Dharma. The Dharma depends on the World-Honored One. I only wish that the World-Honored One would explain it. Having heard it, I will be able to know the meaning extensively."

The Buddha then said, "Ānanda! Listen carefully and think about it well, I will explain it to you." Venerable Ānanda accepted the teaching and listened.

The Buddha said, "Ānanda! There is one who establishes the self as having a limited body, and establishes it as having a limited body. There is one who establishes the self as having an unlimited body, and establishes it as having an unlimited body. There is one who establishes the self as having a limited body, and establishes it as having a limited body, and also establishes it as having an unlimited body. There is one who establishes the self as having a limited body, and establishes it as having a limited body, and also establishes it as having a limited formless state. There is one who establishes the self as having a limited body, and establishes it as having a limited body, and also establishes it as having an unlimited body, and also establishes it as having a limited formless state. There is one who establishes the self as having a limited body, and establishes it as having a limited body, and also establishes it as having an unlimited body, and also establishes it as having an unlimited formless state.

Ānanda! If there is one who establishes the self as having a limited body, and establishes it as having a limited body, then when their limited body perishes and their life ends, they will say and see in the same way, that there is a self that is separate from the limited body. They will think in the same way, and have the same thoughts. Ānanda! In this way, there is one who establishes the self as having a limited body, and establishes it as having a limited body. In this way, there is one who sees and clings to the limited body as the self.

Ānanda! If there is one who establishes the self as having an unlimited body, and establishes it as having an unlimited body, then when their unlimited body perishes and their life ends, they will say and see in the same way, that there is a self that is separate from the unlimited body. They will think in the same way, and have the same thoughts. Ānanda! In this way, there is one who establishes the self as having an unlimited body, and establishes it as having an unlimited body. In this way, there is one who sees and clings to the unlimited body as the self.

Ānanda! If there is one who establishes the self as having a limited formless state, and establishes it as having a limited formless state, then when their limited formless state perishes and their life ends, they will say and see in the same way, that there is a self that is separate from the limited formless state. They will think in the same way, and have the same thoughts. Ānanda! In this way, there is one who establishes the self as having a limited formless state, and establishes it as having a limited formless state. In this way, there is one who sees and clings to the limited formless state as the self.

Ānanda! If there is one who establishes the self as having an unlimited formless state, and establishes it as having an unlimited formless state, then when their unlimited formless state perishes and their life ends, they will say and see in the same way, that there is a self that is separate from the unlimited formless state. They will think in the same way, and have the same thoughts. Ānanda! In this way, there is one who establishes the self as having an unlimited formless state, and establishes it as having an unlimited formless state. In this way, there is one who sees and clings to the unlimited formless state as the self.

"Ānanda! How is there one who establishes the self as having no self?"

Venerable Ānanda said to the World-Honored One, "The World-Honored One is the basis of the Dharma, the master of the Dharma. The Dharma depends on the World-Honored One. Please explain it. Having heard it, I will be able to know the meaning in detail."

The Buddha then said, "Ānanda! Listen carefully and think about it well. I will explain it to you." Venerable Ānanda accepted the teaching and listened.

The Buddha said, "Ānanda! There is one who does not establish the self as having little form, nor does he establish the self as having immeasurable form, nor does he establish the self as having little formlessness, nor does he establish the self as having immeasurable formlessness. Ānanda! If there is one who does not establish the self as having little form, he does not now establish the self as having little form, and when the body perishes and life ends, he does not say or see in this way, 'There is a self that is separate from little form.' He does not think in this way, nor does he have this thought. Ānanda! In this way, there is one who does not establish the self as having little form. In this way, there is one who does not see or grasp the self as having little form.

Ānanda! If there is one who does not establish the self as having immeasurable form, he does not now establish the self as having immeasurable form, and when the body perishes and life ends, he does not say or see in this way, 'There is a self that is separate from immeasurable form.' He does not think in this way, nor does he have this thought. Ānanda! In this way, there is one who does not establish the self as having immeasurable form. In this way, there is one who does not see or grasp the self as having immeasurable form.

Ānanda! If there is one who does not establish the self as having little formlessness, he does not now establish the self as having little formlessness, and when the body perishes and life ends, he does not say or see in this way, 'There is a self that is separate from little formlessness.' He does not think in this way, nor does he have this thought. Ānanda! In this way, there is one who does not establish the self as having little formlessness. In this way, there is one who does not see or grasp the self as having little formlessness.

Ānanda! If there is one who does not establish the self as having immeasurable formlessness, he does not now establish the self as having immeasurable formlessness, and when the body perishes and life ends, he does not say or see in this way, 'There is a self that is separate from immeasurable formlessness.' He does not think in this way, nor does he have this thought. Ānanda! In this way, there is one who does not establish the self as having immeasurable formlessness. In this way, there is one who does not see or grasp the self as having immeasurable formlessness.

Furthermore, Ānanda, there are seven abodes of consciousness and two realms. What are the seven abodes of consciousness? There are sentient beings with form, with various bodies and various perceptions, such as humans and the desire gods. This is called the first abode of consciousness. Furthermore, Ānanda, there are sentient beings with form, with various bodies but one perception, such as the Brahmas who were born first and did not die prematurely. This is called the second abode of consciousness. Furthermore, Ānanda, there are sentient beings with form, with one body but various perceptions, such as the gods of the Bright Radiance Heaven. This is called the third abode of consciousness. Furthermore, Ānanda, there are sentient beings with form, with one body and one perception, such as the gods of the Pure All-Pervading Heaven. This is called the fourth abode of consciousness. Furthermore, Ānanda, there are formless sentient beings who have transcended all perceptions of form, eliminated perceptions of resistance, and do not think of various perceptions. They have attained the state of infinite space and abide therein, such as the gods of the Heaven of Infinite Space. This is called the fifth abode of consciousness. Furthermore, Ānanda, there are formless sentient beings who have transcended the entire state of infinite space and attained the state of infinite consciousness. They have attained the state of infinite consciousness and abide therein, such as the gods of the Heaven of Infinite Consciousness. This is called the sixth abode of consciousness. Furthermore, Ānanda, there are formless sentient beings who have transcended the entire state of infinite consciousness and attained the state of nothingness. They have attained the state of nothingness and abide therein, such as the gods of the Heaven of Nothingness. This is called the seventh abode of consciousness.

Ānanda! What are the two realms? There are sentient beings with form, without thought and perception, such as the gods of the Heaven of No Thought. This is called the first realm. Furthermore, Ānanda, there are formless sentient beings who have transcended the entire state of nothingness and attained the state of neither perception nor non-perception. They have attained the state of neither perception nor non-perception and abide therein, such as the gods of the Heaven of Neither Perception nor Non-Perception. This is called the second realm.

"Ānanda! The first abode of consciousness is that sentient beings with form have various bodies and various perceptions, such as humans and the desire gods. If a bhikṣu knows that abode of consciousness, knows the practice of that abode of consciousness, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode of consciousness and cling to it?"

He replied, "No."

"Ānanda! The second abode of consciousness is that sentient beings with form have various bodies and one perception, such as the first birth of Brahmā Heaven without premature death. If a bhikṣu knows that abode of consciousness, knows the practice of that abode of consciousness, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode of consciousness and cling to it?"

He replied, "No."

"Ānanda! The third abode of consciousness is that sentient beings with form have one body and various perceptions, such as the Heaven of Luminous Light. If a bhikṣu knows that abode of consciousness, knows the practice of that abode of consciousness, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode of consciousness and cling to it?"

He replied, "No."

"Ānanda! The fourth abode of consciousness is that sentient beings with form have one body and one perception, such as the Heaven of Universal Purity. If a bhikṣu knows that abode of consciousness, knows the practice of that abode of consciousness, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode of consciousness and cling to it?"

He replied, "No."

"Ānanda! The fifth abode of consciousness is that formless sentient beings transcend all perceptions of form, eliminate perceptions of resistance, do not think of various perceptions, and abide in the accomplishment of the limitless space of the limitless space heaven. If a bhikṣu knows that abode of consciousness, knows the practice of that abode of consciousness, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode of consciousness and cling to it?"

He replied, "No."

"Ānanda! The sixth abode of consciousness is that formless sentient beings transcend the limitless space and abide in the accomplishment of the limitless consciousness of the limitless consciousness heaven. If a bhikṣu knows that abode of consciousness, knows the practice of that abode of consciousness, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode of consciousness and cling to it?"

He replied, "No."

"Ānanda! The seventh abode of consciousness is that formless sentient beings transcend the limitless consciousness and abide in the accomplishment of the limitless nothingness of the nothingness heaven. If a bhikṣu knows that abode of consciousness, knows the practice of that abode of consciousness, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode of consciousness and cling to it?"

He replied, "No."

"Ānanda! The first abode is that sentient beings with form have no thought or perception, namely the non-thought heaven. If a bhikṣu knows that abode, knows the practice of that abode, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode and cling to it?"

He replied, "No."

"Ānanda! The second abode is that formless sentient beings who have transcended the abode of nothing at all, the abode of neither perception nor non-perception, and who abide in the accomplishment of the abode of neither perception nor non-perception, namely the gods of the abode of neither perception nor non-perception. If a bhikṣu knows that abode, knows the practice of that abode, knows its cessation, knows its taste, knows its suffering, and knows its true nature, can that bhikṣu delight in that abode and cling to it?"

He replied, "No."

Ānanda! If a bhikṣu truly knows those seven abodes of consciousness and two abodes, and his mind is not attached, and he attains liberation, then that bhikṣu is called an arhat, a liberated one through wisdom.

Furthermore, Ānanda, there are eight liberations. What are the eight? Observing forms internally, one sees forms externally. This is called the first liberation. Furthermore, internally without form-perception, one sees forms externally. This is called the second liberation. Furthermore, one dwells in the attainment of the purification liberation. This is called the third liberation. Furthermore, transcending all perceptions of form, putting an end to perceptions of multiplicity, not paying attention to perceptions of form, one dwells in the sphere of infinite space, having attained the sphere of infinite space. This is called the fourth liberation. Furthermore, transcending the sphere of infinite space, one dwells in the sphere of infinite consciousness, having attained the sphere of infinite consciousness. This is called the fifth liberation. Furthermore, transcending the sphere of infinite consciousness, one dwells in the sphere of nothingness, having attained the sphere of nothingness. This is called the sixth liberation. Furthermore, transcending the sphere of nothingness, one dwells in the sphere of neither-perception-nor-non-perception, having attained the sphere of neither-perception-nor-non-perception. This is called the seventh liberation. Furthermore, transcending the sphere of neither-perception-nor-non-perception, one dwells in the attainment of the cessation of perception and feeling, having attained the cessation of perception and feeling. This is called the eighth liberation. Ānanda, if a bhikṣu truly knows those seven abodes of consciousness and two abodes, his mind is not attached, and he attains liberation, and also attains these eight liberations, dwelling in the attainment of them in forward and reverse order, and also attains the knowledge of the exhaustion of the taints through wisdom, then that bhikṣu is called an arhat, a liberated one through both wisdom and concentration.

The Buddha spoke thus. Venerable Ānanda and the bhikṣus heard what the Buddha said, and they were delighted and carried it out.