Sutta 8: On the Difference Between the Buddha's Teachings and Other Schools

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778b17] Thus have I heard:

At one time, Buddha (佛 [fu]) was in Rājagṛha (羅閱城 [luo yue cheng]), in the Kalaṇḍaka Bamboo Grove (迦蘭陀竹園所 [jia lan tuo zhu yuan suo]), with a great assembly of five hundred bhikkhus (大比丘眾五百人 [da bi qiu zhong wu bai ren]).

[0778b17] wén rú shì:

yī shí, fú zài luó yuè chéng jiā lán tuó zhú yuán suǒ, yǔ dà bǐ qiū zhòng wǔ bǎi rén jù.

[0778b17] wen ru shi:

yi shi, fu zai luo yue cheng jia lan tuo zhu yuan suo, yu da bi qiu zhong wu bai ren ju.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778b18] At that time, many bhikkhus (眾多比丘 [zhong duo bi qiu]), when it was time, put on their robes and took their alms bowls, and entered Rājagṛha (羅閱城 [luo yue cheng]) to beg for food. At that time, many bhikkhus (眾多比丘 [zhong duo bi qiu]) thought: "We entered the city to beg for food, and it is still early. We can go to the external scholars (外道異學 [wai dao yi xue]) and discuss with them." At that time, many bhikkhus (眾多比丘 [zhong duo bi qiu]) went to the external scholars (外道異學 [wai dao yi xue]). At that time, the external scholars (諸外道 [zhu wai dao]), seeing the śramaṇas (諸沙門 [zhu sha men]) approaching from afar, said to each other: "Let everyone be silent, do not speak loudly. The disciples of Śramaṇa Gautama (沙門瞿曇 [sha men qu tan]) are coming here now; the Dharma (法 [fa]) of the śramaṇas (沙門 [sha men]) praises those who are silent. Let them know our True Dharma (正法 [zheng fa]), which is not disordered by disorder."

[0778b18] shì shí, zhòng duō bǐ qiū shí dào, zhe yī chí bō, rù luó yuè chéng qǐ shí. shì shí, zhòng duō bǐ qiū biàn zuò shì niàn: “wǒ děng rù chéng qǐ shí, rì yóu gù zǎo, wǒ děng kě zhì wài dào yì xué, yǔ gòng lùn yì.” shì shí, zhòng duō bǐ qiū biàn zhì wài dào yì xué suǒ. shí, zhū wài dào yáo jiàn zhū shā mén lái, gè gè zì wèi yán: “gè gè jì mò, wù yǒu gāo shēng yǔ yán, shā mén qú tán dì zi jīn lái cǐ jiān； rán shā mén zhī fǎ, chēng yù jì mò zhī rén, lìng zhī wǒ děng zhèng fǎ, bù luàn yǒu luàn.”

[0778b18] shi shi, zhong duo bi qiu shi dao, zhe yi chi bo, ru luo yue cheng qi shi. shi shi, zhong duo bi qiu bian zuo shi nian: "wo deng ru cheng qi shi, ri you gu zao, wo deng ke zhi wai dao yi xue, yu gong lun yi." shi shi, zhong duo bi qiu bian zhi wai dao yi xue suo. shi, zhu wai dao yao jian zhu sha men lai, ge ge zi wei yan: "ge ge ji mo, wu you gao sheng yu yan, sha men qu tan di zi jin lai ci jian; ran sha men zhi fa, cheng yu ji mo zhi ren, ling zhi wo deng zheng fa, bu luan you luan."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778b26] At that time, many bhikkhus (眾多比丘 [zhong duo bi qiu]) went to the external scholars (外道異學 [wai dao yi xue]), exchanged greetings, and sat down to one side.

[0778b26] ěr shí, zhòng duō bǐ qiū biàn zhì wài dào yì xué suǒ, gòng xiāng wèn xùn, zài yī miàn zuò.

[0778b26] er shi, zhong duo bi qiu bian zhi wai dao yi xue suo, gong xiang wen xun, zai yi mian zuo.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778b27] At that time, the external scholars (外道 [wai dao]) asked the bhikkhus (諸比丘 [zhu bi qiu]): "You, Śramaṇa Gautama (沙門瞿曇 [sha men qu tan]), teach this wonderful Dharma (妙法 [miao fa]) to your disciples. Do these bhikkhus (諸比丘 [zhu bi qiu]) understand all dharmas and play without interference? We also teach this wonderful Dharma (妙法 [miao fa]) to our disciples and play on our own. What difference is there between what we teach and what you teach? What is the distinction? The teachings and precepts are of one kind, without difference." At that time, many bhikkhus (眾多比丘 [zhong duo bi qiu]), having heard what the external scholars (外道異學 [wai dao yi xue]) said, neither praised it as good nor condemned it as bad. They immediately rose from their seats and left.

[0778b27] ěr shí, wài dào wèn zhū bǐ qiū: “rǔ děng, shā mén qú tán yǔ zhū dì zi shuō cǐ miào fǎ, shì zhū bǐ qiū jǐn jiě yī qiè zhū fǎ ér zì yóu xì bù gàn? wǒ děng yì fù yǔ zhū dì zi shuō cǐ miào fǎ ér zì yóu xì. wǒ zhī suǒ shuō, yǔ rǔ yǒu hé děng yì? yǒu hé chà bié? shuō fǎ jiè jiào yī lèi wú yì.” shì shí, zhòng duō bǐ qiū wén wài dào yì xué suǒ shuō, yì bù chēng shàn, fù fēi yán è, jí cóng zuò qǐ, gè tuì ér qù.

[0778b27] er shi, wai dao wen zhu bi qiu: "ru deng, sha men qu tan yu zhu di zi shuo ci miao fa, shi zhu bi qiu jin jie yi qie zhu fa er zi you xi bu gan? wo deng yi fu yu zhu di zi shuo ci miao fa er zi you xi. wo zhi suo shuo, yu ru you he deng yi? you he cha bie? shuo fa jie jiao yi lei wu yi." shi shi, zhong duo bi qiu wen wai dao yi xue suo shuo, yi bu cheng shan, fu fei yan e, ji cong zuo qi, ge tui er qu.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778c04] At that time, many bhikkhus (眾多比丘 [zhong duo bi qiu]) said to each other: "We should take this meaning and report it to the World-Honored One (世尊 [shi zun]). If the Tathāgata (如來 [ru lai]) says anything, we will remember to put it into practice."

[0778c04] shì shí, zhòng duō bǐ qiū zì xiāng wèi yán: “wǒ děng dāng chí cǐ yì, wǎng bái shì zūn. ruò rú lái yǒu suǒ shuō zhě, wǒ dāng niàn fèng xíng.”

[0778c04] shi shi, zhong duo bi qiu zi xiang wei yan: "wo deng dang chi ci yi, wang bai shi zun. ruo ru lai you suo shuo zhe, wo dang nian feng xing."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778c06] At that time, many bhikkhus (眾多比丘 [zhong duo bi qiu]), having finished begging for food in Rājagṛha (羅閱城 [luo yue cheng]), returned to their dwellings, put away their robes and alms bowls, went to the World-Honored One (世尊 [shi zun]), bowed their heads to his feet, and stood to one side. At that time, many bhikkhus (眾多比丘 [zhong duo bi qiu]) related the entire situation to the Tathāgata (如來 [ru lai]). At that time, the World-Honored One (世尊 [shi zun]) told the bhikkhus (比丘 [bi qiu]): "When those external scholars (彼外道異學 [bi wai dao yi xue]) ask this meaning, you should reply with these words: 'What is the meaning when you speak of one teaching (一論 [yi lun]), one meaning (一義 [yi yi]), one exposition (一演 [yi yan]), up to ten teachings (十論 [shi lun]), ten meanings (十義 [shi yi]), ten expositions (十演 [shi yan])?' If you ask them with these words, they will not be able to reply; those external scholars (彼外道異學 [bi wai dao yi xue]) will only increase their foolish delusion. Why is that? Because it is not within their domain.

[0778c06] ěr shí, zhòng duō bǐ qiū rù luó yuè chéng qǐ shí yǐ, hái zhì fáng zhōng, shōu shè yī bō, wǎng zhì shì zūn suǒ, tóu miàn lǐ zú, zhù zài yī miàn. ěr shí, zhòng duō bǐ qiū yǐ cǐ yuán běn, jǐn xiàng rú lái shuō zhī. ěr shí, shì zūn gào zhū bǐ qiū: “bǐ wài dào yì xué wèn cǐ yì yǐ, rǔ děng yīng chí cǐ yǔ bào zhī: ‘yī lùn,, yī yì,, yī yǎn, nǎi zhì shí lùn,, shí yì,, shí yǎn, shuō cǐ yǔ shí yǒu hé děng yì?’ shè rǔ chí cǐ yǔ wǎng wèn zhě, bǐ rén zé bù néng bào zhī, bǐ wài dào yì xué suì zēng yú huò. suǒ yǐ rán zhě, fēi bǐ suǒ yǒu jìng jiè.

[0778c06] er shi, zhong duo bi qiu ru luo yue cheng qi shi yi, hai zhi fang zhong, shou she yi bo, wang zhi shi zun suo, tou mian li zu, zhu zai yi mian. er shi, zhong duo bi qiu yi ci yuan ben, jin xiang ru lai shuo zhi. er shi, shi zun gao zhu bi qiu: "bi wai dao yi xue wen ci yi yi, ru deng ying chi ci yu bao zhi: 'yi lun,, yi yi,, yi yan, nai zhi shi lun,, shi yi,, shi yan, shuo ci yu shi you he deng yi?' she ru chi ci yu wang wen zhe, bi ren ze bu neng bao zhi, bi wai dao yi xue sui zeng yu huo. suo yi ran zhe, fei bi suo you jing jie.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778c15] "Therefore, bhikkhus (比丘 [bi qiu]), I do not see any deva (天 [tian]), human (人民 [ren min]), Māra (魔 [mo]), Māra-deva (魔天 [mo tian]), Śakra (釋 [shi]), or Brahma-deva-rāja (梵天王 [fan tian wang]) who can answer this, except for the Tathāgata (如來 [ru lai]) and the Tathāgata's (如來 [ru lai]) disciples who have heard from me; this is not discussed. One teaching (一論 [yi lun]), one meaning (一義 [yi yi]), one exposition (一演 [yi yan]). Although I speak of this meaning, why do I speak of it? All sentient beings exist by food; without food, they die. Those bhikkhus (比丘 [bi qiu]) equally feel disgust, equally attain liberation, equally observe, equally differentiate the meaning, and equally exhaust the extreme of suffering (苦際 [ku ji]). They are of one meaning and not two. What I say is precisely this.

[0778c15] “shì gù, bǐ qiū! wǒ bù jiàn tiān jí rén mín,, mó,, ruò mó tiān,, shì,, fàn tiān wáng néng bào cǐ yǔ zhě, chú rú lái jí rú lái dì zi cóng wú wén zhě, cǐ zé bù lùn. yī lùn,, yī yì,, yī yǎn, wǒ suī shuō cǐ yì, yóu hé gù ér shuō hū? yī qiè zhòng shēng yóu shí ér cún, wú shí zé sǐ, bǐ bǐ qiū píng děng yàn huàn, píng děng jiě tuō, píng děng guān chá, píng děng fēn bié qí yì, píng děng jǐn kǔ jì, tóng yī yì ér bù èr. wǒ suǒ shuō zhě, zhèng wèi cǐ ěr.

[0778c15] "shi gu, bi qiu! wo bu jian tian ji ren min,, mo,, ruo mo tian,, shi,, fan tian wang neng bao ci yu zhe, chu ru lai ji ru lai di zi cong wu wen zhe, ci ze bu lun. yi lun,, yi yi,, yi yan, wo sui shuo ci yi, you he gu er shuo hu? yi qie zhong sheng you shi er cun, wu shi ze si, bi bi qiu ping deng yan huan, ping deng jie tuo, ping deng guan cha, ping deng fen bie qi yi, ping deng jin ku ji, tong yi yi er bu er. wo suo shuo zhe, zheng wei ci er.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778c22] "One meaning (一義 [yi yi]), one teaching (一論 [yi lun]), one exposition (一演 [yi yan]), up to ten teachings (十論 [shi lun]), ten meanings (十義 [shi yi]), ten expositions (十演 [shi yan]). Although I speak of this meaning, why do I speak of it? Name and form (名與色 [ming yu se]). What is called name (名 [ming])? Namely, feeling (痛 [tong]), perception (想 [xiang]), thought (念 [nian]), contact (更 [geng]), and attention (思惟 [si wei]). This is called name (名 [ming]). What is called form (色 [se])? The four great elements (四大 [si da]) and the form derived from the four great elements (四大所造色 [si da suo zao se]). This is called form (色 [se]). For this reason, it is called form. Two teachings (二論 [er lun]), two meanings (二義 [er yi]), two expositions (二演 [er yan]) are spoken for this reason. If a bhikkhu (比丘 [bi qiu]) equally feels disgust, equally attains liberation, equally observes, equally differentiates the meaning, and equally exhausts the extreme of suffering (苦際 [ku ji]).

[0778c22] “yī yì,, yī lùn,, yī yǎn, nǎi zhì shí lùn,, shí yì,, shí yǎn, wǒ suī shuō cǐ yì, yóu hé shuō hū? míng yǔ sè, bǐ hé děng wèi míng? suǒ wèi tòng,, xiǎng,, niàn,, gèng,, sī wéi, shì wèi míng yě. bǐ yún hé míng wèi sè yé? sì dà jí sì dà suǒ zào sè, shì wèi míng wèi sè. yǐ cǐ yuán běn, gù míng wèi sè yě. èr lùn,, èr yì,, èr yǎn zhě, yóu cǐ yīn yuán gù, wǒ jīn shuō zhī. ruò bǐ qiū píng děng yàn huàn, píng děng jiě tuō, píng děng guān chá, píng děng fēn bié qí yì, píng děng jǐn qí kǔ jì.

[0778c22] "yi yi,, yi lun,, yi yan, nai zhi shi lun,, shi yi,, shi yan, wo sui shuo ci yi, you he shuo hu? ming yu se, bi he deng wei ming? suo wei tong,, xiang,, nian,, geng,, si wei, shi wei ming ye. bi yun he ming wei se ye? si da ji si da suo zao se, shi wei ming wei se. yi ci yuan ben, gu ming wei se ye. er lun,, er yi,, er yan zhe, you ci yin yuan gu, wo jin shuo zhi. ruo bi qiu ping deng yan huan, ping deng jie tuo, ping deng guan cha, ping deng fen bie qi yi, ping deng jin qi ku ji.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0778c29] "Three teachings (三論 [san lun]), three meanings (三義 [san yi]), three expositions (三演 [san yan]). For what reason is this meaning spoken? Namely, the three feelings (三痛 [san tong]). What are these three? Namely, painful feeling (苦痛 [ku tong]), pleasant feeling (樂痛 [le tong]), and neither-painful-nor-pleasant feeling (不苦不樂痛 [bu ku bu le tong]). What is called pleasant feeling (樂痛 [le tong])? Namely, a pleasant thought in the mind (心中樂想 [xin zhong le xiang]), also not scattered. This is called pleasant feeling (樂痛 [le tong]). What is called painful feeling (苦痛 [ku tong])? Namely, a disturbed and unfixed mind (心中憒亂而不定一 [xin zhong kui luan er bu ding yi]), contemplating various thoughts. This is called painful feeling (苦痛 [ku tong]). What is called neither-painful-nor-pleasant feeling (不苦不樂痛 [bu ku bu le tong])? Namely, a mind (心中 [xin zhong]) without painful or pleasant thoughts, neither fixed nor disordered thoughts, also not contemplating Dharma (法 [fa]) or non-Dharma (非法 [fei fa]), constantly silent, the mind (心 [xin]) without any mental mark. Therefore, it is called neither-painful-nor-pleasant feeling (不苦不樂痛 [bu ku bu le tong]). These are the three feelings (三痛 [san tong]). If a bhikkhu (比丘 [bi qiu]) equally feels disgust, equally attains liberation, equally observes, equally differentiates the meaning, and equally exhausts the extreme of suffering (苦際 [ku ji]). What I speak of as three teachings (三論 [san lun]), three meanings (三義 [san yi]), three expositions (三演 [san yan]) is precisely this.

[0778c29] “sān lùn,, sān yì,, sān yǎn, yóu hé děng gù ér shuō cǐ yì hū? suǒ wèi sān tòng. yún hé wèi sān? suǒ wèi kǔ tòng,, lè tòng,, bù kǔ bù lè tòng. bǐ yún hé míng wèi lè tòng? suǒ wèi xīn zhōng lè xiǎng, yì bù fēn sàn, shì wèi míng wèi lè tòng. bǐ yún hé míng wèi kǔ tòng? suǒ wèi xīn zhōng kuì luàn ér bù dìng yī, sī wéi ruò gàn xiǎng, shì wèi míng kǔ tòng. bǐ yún hé míng wèi bù kǔ bù lè tòng? suǒ wèi xīn zhōng wú kǔ wú lè xiǎng, fù fēi yī dìng, fù fēi luàn xiǎng, yì bù sī wéi fǎ yǔ fēi fǎ, héng zì jì mò, xīn wú yǒu jì, shì gù míng wèi bù kǔ bù lè tòng. shì wèi sān tòng. ruò bǐ qiū píng děng yàn huàn, píng děng jiě tuō, píng děng guān chá, píng děng fēn bié qí yì, píng děng jǐn qí kǔ jì. wǒ suǒ shuō sān lùn,, sān yì,, sān yǎn zhě, zhèng wèi cǐ ěr.

[0778c29] "san lun,, san yi,, san yan, you he deng gu er shuo ci yi hu? suo wei san tong. yun he wei san? suo wei ku tong,, le tong,, bu ku bu le tong. bi yun he ming wei le tong? suo wei xin zhong le xiang, yi bu fen san, shi wei ming wei le tong. bi yun he ming wei ku tong? suo wei xin zhong kui luan er bu ding yi, si wei ruo gan xiang, shi wei ming ku tong. bi yun he ming wei bu ku bu le tong? suo wei xin zhong wu ku wu le xiang, fu fei yi ding, fu fei luan xiang, yi bu si wei fa yu fei fa, heng zi ji mo, xin wu you ji, shi gu ming wei bu ku bu le tong. shi wei san tong. ruo bi qiu ping deng yan huan, ping deng jie tuo, ping deng guan cha, ping deng fen bie qi yi, ping deng jin qi ku ji. wo suo shuo san lun,, san yi,, san yan zhe, zheng wei ci er.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0779a11] "Four meanings (四義 [si yi]), four teachings (四論 [si lun]), four expositions (四演 [si yan]). For what reason is this meaning spoken? Namely, the four noble truths (四諦 [si di]). What are these four? Namely, the noble truths of suffering (苦 [ku]), its origin (習 [xi]), its cessation (盡 [jin]), and the path (道聖諦 [dao sheng di]). What is the truth of suffering (苦諦 [ku di])? Namely, the suffering of birth (生苦 [sheng ku]), old age (老苦 [lao ku]), sickness (病苦 [bing ku]), death (死苦 [si ku]), sorrow, lamentation, pain, and distress (憂悲惱苦 [you bei nao ku]), the suffering of meeting with what is disliked (怨憎會苦 [yuan zeng hui ku]), the suffering of separation from what is loved (恩愛別苦 [en ai bie ku]), the suffering of not obtaining what one desires (所欲不得苦 [suo yu bu de ku]). What is called the truth of origin (習諦 [xi di])? Namely, craving (愛本 [ai ben]) associated with desire. This is called the truth of origin (習諦 [xi di]). What is called the truth of the cessation of suffering (苦盡諦 [ku jin di])? Namely, the complete and permanent cessation of that craving (愛 [ai]), which no longer arises. This is called the truth of the cessation of suffering (苦盡諦 [ku jin di]). What is called the truth of the path to the cessation of suffering (苦要諦 [ku yao di])? Namely, the noble eightfold path (賢聖八品道 [xian sheng ba pin dao]): right view (正見 [zheng jian]), right thought (正治 [zheng zhi]), right speech (正語 [zheng yu]), right livelihood (正命 [zheng ming]), right action (正業 [zheng ye]), right effort (正方便 [zheng fang bian]), right mindfulness (正念 [zheng nian]), right concentration (正三昧 [zheng san mei]). This is called the eightfold path. If a bhikkhu (比丘 [bi qiu]) equally feels disgust, equally attains liberation, equally differentiates the meaning, equally observes, and equally exhausts the extreme of suffering (苦際 [ku ji]). These are the four teachings (四論 [si lun]), four meanings (四義 [si yi]), four expositions (四演 [si yan]). What I speak of is precisely this.

[0779a11] “sì yì,, sì lùn,, sì yǎn, yóu hé děng gù fù shuō cǐ yì hū? suǒ wèi sì dì. yún hé wèi sì? suǒ wèi kǔ,, xí,, jǐn,, dào shèng dì. bǐ yún hé wèi kǔ dì? suǒ wèi shēng kǔ,, lǎo kǔ,, bìng kǔ,, sǐ kǔ,, yōu bēi nǎo kǔ,, yuàn zēng huì kǔ,, ēn ài bié kǔ,, suǒ yù bù dé kǔ. bǐ yún hé míng wèi xí dì? suǒ wèi ài běn yǔ yù xiāng yīng zhě, shì wèi míng wèi xí dì. bǐ yún hé míng wèi kǔ jǐn dì? suǒ wèi bǐ ài yǒng jǐn wú yú, gèng bù fù shēng, shì wèi míng kǔ jǐn dì. bǐ yún hé míng wèi kǔ yào dì? suǒ wèi xián shèng bā pǐn dào: zhèng jiàn,, zhèng zhì,, zhèng yǔ,, zhèng mìng,, zhèng yè,, zhèng fāng biàn,, zhèng niàn,, zhèng sān mèi, shì míng wèi bā pǐn zhī dào yě. ruò bǐ qiū píng děng yàn huàn, píng děng jiě tuō, píng děng fēn bié qí yì, píng děng guān chá, píng děng jǐn qí kǔ jì, shì wèi sì lùn,, sì yì,, sì yǎn. wǒ suǒ shuō zhě, zhèng wèi cǐ ěr.

[0779a11] "si yi,, si lun,, si yan, you he deng gu fu shuo ci yi hu? suo wei si di. yun he wei si? suo wei ku,, xi,, jin,, dao sheng di. bi yun he wei ku di? suo wei sheng ku,, lao ku,, bing ku,, si ku,, you bei nao ku,, yuan zeng hui ku,, en ai bie ku,, suo yu bu de ku. bi yun he ming wei xi di? suo wei ai ben yu yu xiang ying zhe, shi wei ming wei xi di. bi yun he ming wei ku jin di? suo wei bi ai yong jin wu yu, geng bu fu sheng, shi wei ming ku jin di. bi yun he ming wei ku yao di? suo wei xian sheng ba pin dao: zheng jian,, zheng zhi,, zheng yu,, zheng ming,, zheng ye,, zheng fang bian,, zheng nian,, zheng san mei, shi ming wei ba pin zhi dao ye. ruo bi qiu ping deng yan huan, ping deng jie tuo, ping deng fen bie qi yi, ping deng guan cha, ping deng jin qi ku ji, shi wei si lun,, si yi,, si yan. wo suo shuo zhe, zheng wei ci er.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0779a23] "Five teachings (五論 [wu lun]), five meanings (五義 [wu yi]), five expositions (五演 [wu yan]). For what reason do I speak of what I am now speaking? Namely, the five faculties (五根 [wu gen]). What are these five? Faith faculty (信根 [xin gen]), effort faculty (精進根 [jing jin gen]), mindfulness faculty (念根 [nian gen]), concentration faculty (定根 [ding gen]), and wisdom faculty (慧根 [hui gen]). What is called the faith faculty (信根 [xin gen])? Namely, a noble disciple (賢聖弟子 [xian sheng di zi]) believes in the Tathāgata's (如來 [ru lai]) Dharma (道法 [dao fa]): that the Tathāgata (如來 [ru lai]) is a Tathāgata (至真 [zhi zhen]), perfectly enlightened (等正覺 [deng zheng jue]), perfect in knowledge and conduct (明行成為 [ming xing cheng wei]), well-gone (善逝 [shan shi]), knower of the world (世間解 [shi jian jie]), unsurpassed leader (無上士 [wu shang shi]), tamer of beings (道法御 [dao fa yu]), teacher of gods and humans (天人師 [tian ren shi]), called Buddha (佛 [fu]), the World-Honored One (眾祐 [zhong you]), who has appeared in the world. This is called the faith faculty (信根 [xin gen]). What is called the effort faculty (精進根 [jing jin gen])? Namely, the body (身 [shen]), mind (心 [xin]), and will are diligent and unwearying, extinguishing unwholesome dharmas and increasing wholesome ones, upholding with a compliant mind. This is called the effort faculty (精進根 [jing jin gen]). What is called the mindfulness faculty (念根 [nian gen])? Namely, the mindfulness faculty (念根 [nian gen]) is that which is remembered and not forgotten, always held in the mind (心懷 [xin huai]), completely retained and not lost, whether conditioned (有為 [you wei]) or undefiled (無漏 [wu lou]) dharmas, never forgotten. This is called the mindfulness faculty (念根 [nian gen]). What is called the concentration faculty (定根 [ding gen])? Namely, the concentration faculty (定根 [ding gen]) is that in which the mind (心中 [xin zhong]) is not disordered, without various thoughts, always concentrated on one intention. This is called the concentration faculty (三昧根 [san mei gen]). What is called the wisdom faculty (智慧根 [zhi hui gen])? Namely, knowing suffering (知苦 [zhi ku]), knowing its origin (知習 [zhi xi]), knowing its cessation (知盡 [zhi jin]), knowing the path (知道 [zhi dao]). This is called the wisdom faculty (智慧之根 [zhi hui zhi gen]). These are called the five faculties (五根 [wu gen]). A bhikkhu (比丘 [bi qiu]) equally attains liberation among these, equally differentiates the meaning, and equally exhausts the extreme of suffering (苦際 [ku ji]). What I speak of as five teachings (五論 [wu lun]), five meanings (五義 [wu yi]), five expositions (五演 [wu yan]) is precisely this.

[0779a23] “wǔ lùn,, wǔ yì,, wǔ yǎn, wǒ jīn suǒ shuō, yóu hé děng gù shuō? suǒ wèi wǔ gēn. yún hé wèi wǔ? xìn gēn,, jīng jìn gēn,, niàn gēn,, dìng gēn,, huì gēn. yún hé míng wèi xìn gēn? suǒ wèi xián shèng dì zi, xìn rú lái dào fǎ, bǐ rú lái,, zhì zhēn,, děng zhèng jué,, míng xíng chéng wèi,, shàn shì,, shì jiān jiě,, wú shàng shì,, dào fǎ yù,, tiān rén shī, hào fú,, zhòng yòu, chū xiàn yú shì, shì wèi míng wèi xìn gēn. bǐ yún hé míng wèi jīng jìn gēn? suǒ wèi shēn xīn yì bìng qín láo bù juàn, miè bù shàn fǎ, shǐ shàn zēng yì, shùn xīn zhí chí, shì wèi míng wèi jīng jìn gēn. bǐ yún hé míng wèi niàn gēn? suǒ wèi niàn gēn zhě, suǒ sòng bù wàng, héng zài xīn huái, zǒng chí bù shī, yǒu wèi,, wú lòu zhī fǎ, zhōng bù wàng shī, shì wèi míng wèi niàn gēn. bǐ yún hé míng wèi dìng gēn. suǒ wèi dìng gēn zhě, xīn zhōng wú cuò luàn, wú ruò gàn xiǎng, héng zhuān jīng yī yì, shì wèi míng wèi sān mèi gēn. bǐ yún hé míng zhì huì gēn? suǒ wèi zhī kǔ,, zhī xí,, zhī jǐn,, zhī dào, shì wèi míng zhì huì zhī gēn. cǐ míng wǔ gēn yě. bǐ qiū yú zhōng píng děng jiě tuō, píng děng fēn bié qí yì, píng děng jǐn qí kǔ jì. wǔ lùn,, wǔ yì,, wǔ yǎn, wǒ suǒ shuō zhě, zhèng wèi cǐ ěr.

[0779a23] "wu lun,, wu yi,, wu yan, wo jin suo shuo, you he deng gu shuo? suo wei wu gen. yun he wei wu? xin gen,, jing jin gen,, nian gen,, ding gen,, hui gen. yun he ming wei xin gen? suo wei xian sheng di zi, xin ru lai dao fa, bi ru lai,, zhi zhen,, deng zheng jue,, ming xing cheng wei,, shan shi,, shi jian jie,, wu shang shi,, dao fa yu,, tian ren shi, hao fu,, zhong you, chu xian yu shi, shi wei ming wei xin gen. bi yun he ming wei jing jin gen? suo wei shen xin yi bing qin lao bu juan, mie bu shan fa, shi shan zeng yi, shun xin zhi chi, shi wei ming wei jing jin gen. bi yun he ming wei nian gen? suo wei nian gen zhe, suo song bu wang, heng zai xin huai, zong chi bu shi, you wei,, wu lou zhi fa, zhong bu wang shi, shi wei ming wei nian gen. bi yun he ming wei ding gen. suo wei ding gen zhe, xin zhong wu cuo luan, wu ruo gan xiang, heng zhuan jing yi yi, shi wei ming wei san mei gen. bi yun he ming zhi hui gen? suo wei zhi ku,, zhi xi,, zhi jin,, zhi dao, shi wei ming zhi hui zhi gen. ci ming wu gen ye. bi qiu yu zhong ping deng jie tuo, ping deng fen bie qi yi, ping deng jin qi ku ji. wu lun,, wu yi,, wu yan, wo suo shuo zhe, zheng wei ci er.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0779b10] "Six teachings (六論 [liu lun]), six meanings (六義 [liu yi]), six expositions (六演 [liu yan]). For what reason do I speak of what I speak? Namely, the six weighty dharmas (六重之法 [liu zhong zhi fa]). What are these six? Here, a bhikkhu (比丘 [bi qiu]) always practices loving-kindness in body (身行慈心 [shen xing ci xin]). If in a quiet room, always with a single mind, venerable and valuable, always harmonious. This is the first weighty dharma of a bhikkhu (比丘 [bi qiu]). Furthermore, he practices loving-kindness in speech (口行慈心 [kou xing ci xin]), never false, venerable and valuable. This is the second weighty dharma. Furthermore, he practices loving-kindness in mind (意行慈 [yi xing ci]), not giving rise to hatred or jealousy, venerable and valuable. This is the third weighty dharma. Furthermore, if he obtains lawful gains (法利之養 [fa li zhi yang]), the leftovers in his bowl, he shares them equally with those who practice Brahmacarya (梵行之人 [fan xing zhi ren]), with an equal mind. This is the fourth weighty dharma, venerable and valuable. Furthermore, he upholds the precepts (禁戒 [jin jie]) without any loss or transgression, esteemed by noble persons (賢人之所貴 [xian ren zhi suo gui]). This is the fifth weighty dharma, venerable and valuable. Furthermore, he has right view (正見 [zheng jian]) of the sages (賢聖 [xian sheng]), attaining liberation (得出要 [de chu yao]), exhausting the extreme of suffering (得盡苦際 [de jin ku ji]), his mind (意 [yi]) is not disturbed, and he practices equally with those who practice Brahmacarya (梵行之人 [fan xing zhi ren]). This is the sixth dharma, venerable and valuable. At that time, a bhikkhu (比丘 [bi qiu]) equally feels disgust, equally attains liberation, equally differentiates the meaning, and equally exhausts the extreme of suffering (苦際 [ku ji]). What I speak of as six teachings (六論 [liu lun]), six meanings (六義 [liu yi]), six expositions (六演 [liu yan]) is precisely this.

[0779b10] “liù lùn,, liù yì,, liù yǎn, wǒ suǒ shuō zhě, yóu hé děng gù hū? suǒ wèi liù zhòng zhī fǎ yě. yún hé wèi liù? yú shì, bǐ qiū héng shēn xíng cí xīn, ruò zài xián jìng shì zhōng, cháng ruò yī xīn, kě zūn kě guì, héng yǔ hé hé, shì wèi bǐ qiū dì yī zhòng fǎ. fù cì, kǒu xíng cí xīn, zhōng wú xū wàng, kě jìng kě guì, shì wèi dì èr zhòng fǎ. fù cì, yì xíng cí, bù qǐ zēng jí, kě jìng kě guì, shì wèi dì sān zhòng fǎ. fù cì. ruò dé fǎ lì zhī yǎng, bō zhōng yí yú, yǔ zhū fàn xíng zhī rén děng xīn shī yǔ, shì wèi dì sì zhòng fǎ kě jìng kě guì. fù cì, fèng chí jìn jiè, wú suǒ tuō shī, xián rén zhī suǒ guì, shì wèi dì wǔ zhòng fǎ kě jìng kě guì. fù cì, zhèng jiàn xián shèng dé chū yào, dé jǐn kǔ jì, yì bù cuò luàn, yǔ zhū fàn xíng zhī rén děng xiū qí xíng, shì wèi dì liù zhī fǎ kě jìng kě guì. ěr shí, bǐ qiū píng děng yàn huàn, píng děng jiě tuō, píng děng fēn bié qí yì, píng děng jǐn yú kǔ jì. liù lùn,, liù yì,, liù yǎn, wǒ suǒ shuō zhě, zhèng wèi cǐ ěr.

[0779b10] "liu lun,, liu yi,, liu yan, wo suo shuo zhe, you he deng gu hu? suo wei liu zhong zhi fa ye. yun he wei liu? yu shi, bi qiu heng shen xing ci xin, ruo zai xian jing shi zhong, chang ruo yi xin, ke zun ke gui, heng yu he he, shi wei bi qiu di yi zhong fa. fu ci, kou xing ci xin, zhong wu xu wang, ke jing ke gui, shi wei di er zhong fa. fu ci, yi xing ci, bu qi zeng ji, ke jing ke gui, shi wei di san zhong fa. fu ci. ruo de fa li zhi yang, bo zhong yi yu, yu zhu fan xing zhi ren deng xin shi yu, shi wei di si zhong fa ke jing ke gui. fu ci, feng chi jin jie, wu suo tuo shi, xian ren zhi suo gui, shi wei di wu zhong fa ke jing ke gui. fu ci, zheng jian xian sheng de chu yao, de jin ku ji, yi bu cuo luan, yu zhu fan xing zhi ren deng xiu qi xing, shi wei di liu zhi fa ke jing ke gui. er shi, bi qiu ping deng yan huan, ping deng jie tuo, ping deng fen bie qi yi, ping deng jin yu ku ji. liu lun,, liu yi,, liu yan, wo suo shuo zhe, zheng wei ci er.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0779b25] "Seven teachings (七論 [qi lun]), seven meanings (七義 [qi yi]), seven expositions (七演 [qi yan]). For what reason is this spoken? Namely, the seven stations of consciousness (七神識止處 [qi shen shi zhi chu]). What are these seven? Perhaps there are sentient beings (眾生 [zhong sheng]) with various thoughts (若干想 [ruo gan xiang]) and various bodies (若干種身 [ruo gan zhong shen]), namely devas (天 [tian]) and humans (人 [ren]). Or perhaps there are sentient beings (眾生 [zhong sheng]) with various bodies (若干種身 [ruo gan zhong shen]) but one thought (一想 [yi xiang]), namely the Brahmakāyika devas (梵迦夷天 [fan jia yi tian]) at their first emergence. Or perhaps there are sentient beings (眾生 [zhong sheng]) with one thought (一想 [yi xiang]) and one body (一身 [yi shen]), namely the Ābhāvara devas (光音天 [guang yin tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) with one body (一身 [yi shen]) but various thoughts (若干想 [ruo gan xiang]), namely the Subhakṛtsna devas (遍淨天 [bian jing tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) in the infinite space (空處無量 [kong chu wu liang]), namely the Ākāśānañcāyatana devas (空處天 [kong chu tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) in the infinite consciousness (識處無量 [shi chu wu liang]), namely the Vijñānānañcāyatana devas (識處天 [shi chu tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) in the sphere of nothingness (無所有處無量 [wu suo you chu wu liang]), namely the Ākiñcaññāyatana devas (不用處天 [bu yong chu tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) in the sphere of neither perception nor non-perception (有想無想處無量 [you xiang wu xiang chu wu liang]), namely the Naivasañjñānāsañjñāyatana devas (有想無想天 [you xiang wu xiang tian]). These, bhikkhus (比丘 [bi qiu]), are the seven stations of consciousness (七神止處 [qi shen zhi chu]). Here, a bhikkhu (比丘 [bi qiu]) equally attains liberation, and so on, up to equally exhausting the extreme of suffering (苦際 [ku ji]). What I speak of as seven teachings (七論 [qi lun]), seven meanings (七義 [qi yi]), seven expositions (七演 [qi yan]) is precisely this.

[0779b25] “qī lùn,, qī yì,, qī yǎn, yóu hé děng gù ér shuō cǐ hū? suǒ wèi qī shén shí zhǐ chù. yún hé wèi qī? huò yǒu zhòng shēng, ruò gàn xiǎng, ruò gàn zhǒng shēn, suǒ wèi tiān jí rén yě. huò yǒu zhòng shēng, ruò gàn zhǒng shēn yī xiǎng, suǒ wèi fàn jiā yí tiān zuì chū chū shí. huò yǒu zhòng shēng, yī xiǎng yī shēn, suǒ wèi guāng yīn tiān shì yě. huò yǒu zhòng shēng, yī shēn ruò gàn xiǎng, suǒ wèi biàn jìng tiān shì yě. huò yǒu zhòng shēng, kōng chù wú liàng, suǒ wèi kōng chù tiān shì yě. huò yǒu zhòng shēng, shí chù wú liàng, suǒ wèi shí chù tiān shì yě. huò yǒu zhòng shēng, wú suǒ yǒu chù wú liàng, suǒ wèi bù yòng chù tiān shì yě. huò yǒu zhòng shēng, yǒu xiǎng wú xiǎng chù wú liàng, suǒ wèi yǒu xiǎng wú xiǎng tiān shì yě. shì wèi, bǐ qiū! qī shén zhǐ chù. yú shì, bǐ qiū píng děng jiě tuō, nǎi zhì píng děng jǐn yú kǔ jì. qī lùn,, qī yì,, qī yǎn, wǒ suǒ shuō zhě, zhèng wèi cǐ ěr.

[0779b25] "qi lun,, qi yi,, qi yan, you he deng gu er shuo ci hu? suo wei qi shen shi zhi chu. yun he wei qi? huo you zhong sheng, ruo gan xiang, ruo gan zhong shen, suo wei tian ji ren ye. huo you zhong sheng, ruo gan zhong shen yi xiang, suo wei fan jia yi tian zui chu chu shi. huo you zhong sheng, yi xiang yi shen, suo wei guang yin tian shi ye. huo you zhong sheng, yi shen ruo gan xiang, suo wei bian jing tian shi ye. huo you zhong sheng, kong chu wu liang, suo wei kong chu tian shi ye. huo you zhong sheng, shi chu wu liang, suo wei shi chu tian shi ye. huo you zhong sheng, wu suo you chu wu liang, suo wei bu yong chu tian shi ye. huo you zhong sheng, you xiang wu xiang chu wu liang, suo wei you xiang wu xiang tian shi ye. shi wei, bi qiu! qi shen zhi chu. yu shi, bi qiu ping deng jie tuo, nai zhi ping deng jin yu ku ji. qi lun,, qi yi,, qi yan, wo suo shuo zhe, zheng wei ci er.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0779c08] "Eight teachings (八論 [ba lun]), eight meanings (八義 [ba yi]), eight expositions (八演 [ba yan]). For what reason do I speak of what I speak? Namely, the eight worldly dharmas (世間八法 [shi jian ba fa]) that revolve with the world. What are these eight? Gain (利 [li]), loss (衰 [shuai]), disgrace (毀 [hui]), honor (譽 [yu]), praise (稱 [cheng]), blame (譏 [ji]), suffering (苦 [ku]), and pleasure (樂 [le]). These are the eight worldly dharmas that revolve with the world. If a bhikkhu (比丘 [bi qiu]) equally attains liberation among these, and so on, up to exhausting the extreme of suffering (苦際 [ku ji]). What I speak of as eight teachings (八論 [ba lun]), eight meanings (八義 [ba yi]), eight expositions (八演 [ba yan]) is precisely this.

[0779c08] “bā lùn,, bā yì,, bā yǎn, wǒ suǒ shuō zhě, yóu hé děng gù ér shuō cǐ hū? suǒ wèi shì jiān bā fǎ shì suí shì huí zhuǎn. yún hé wèi bā? lì,, shuāi,, huǐ,, yù,, chēng,, jī,, kǔ,, lè, shì wèi shì jiān bā fǎ suí shì huí zhuǎn. ruò bǐ qiū yú zhōng píng děng jiě tuō, nǎi zhì jǐn yú kǔ jì. bā lùn,, bā yì,, bā yǎn, wǒ suǒ shuō zhě, zhèng wèi cǐ ěr.

[0779c08] "ba lun,, ba yi,, ba yan, wo suo shuo zhe, you he deng gu er shuo ci hu? suo wei shi jian ba fa shi sui shi hui zhuan. yun he wei ba? li,, shuai,, hui,, yu,, cheng,, ji,, ku,, le, shi wei shi jian ba fa sui shi hui zhuan. ruo bi qiu yu zhong ping deng jie tuo, nai zhi jin yu ku ji. ba lun,, ba yi,, ba yan, wo suo shuo zhe, zheng wei ci er.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0779c13] "Nine teachings (九論 [jiu lun]), nine meanings (九義 [jiu yi]), nine expositions (九演 [jiu yan]). For what reason do I speak of what I speak? Namely, the nine abodes of sentient beings (九眾生居處 [jiu zhong sheng ju chu]). What are these nine? If there are sentient beings (眾生 [zhong sheng]) with various bodies (若干種身 [ruo gan zhong shen]), namely devas (天 [tian]) and humans (人 [ren]). Or perhaps there are sentient beings (眾生 [zhong sheng]) with various bodies (若干種身 [ruo gan zhong shen]) but one thought (一想 [yi xiang]), namely the Brahmakāyika devas (梵迦夷天 [fan jia yi tian]) at their first emergence. Or perhaps there are sentient beings (眾生 [zhong sheng]) with one thought (一想 [yi xiang]) and one body (一身 [yi shen]), namely the Ābhāvara devas (光音天 [guang yin tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) with one body (一身 [yi shen]) but various thoughts (若干想 [ruo gan xiang]), namely the Subhakṛtsna devas (遍淨天 [bian jing tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) in the infinite space (空處無量 [kong chu wu liang]), namely the Ākāśānañcāyatana devas (空處天 [kong chu tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) in the infinite consciousness (識處無量 [shi chu wu liang]), namely the Vijñānānañcāyatana devas (識天 [shi tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) in the sphere of nothingness (無有處無量 [wu you chu wu liang]), namely the Ākiñcaññāyatana devas (不用處天 [bu yong chu tian]). Or perhaps there are sentient beings (眾生 [zhong sheng]) in the sphere of neither perception nor non-perception (有想無想處無量 [you xiang wu xiang chu wu liang]), namely the Naivasañjñānāsañjñāyatana devas (有想無想天 [you xiang wu xiang tian]). Sentient beings without perception and all kinds of born beings (諸所生之類 [zhu suo sheng zhi lei]) are the nine stations of consciousness (九神止處 [jiu shen zhi chu]). Here, a bhikkhu (比丘 [bi qiu]) equally attains liberation, and so on, up to exhausting the extreme of suffering (苦際 [ku ji]). What I speak of as nine teachings (九論 [jiu lun]), nine meanings (九義 [jiu yi]), nine expositions (九演 [jiu yan]) is precisely this.

[0779c13] “jiǔ lùn,, jiǔ yì,, jiǔ yǎn, wǒ suǒ shuō zhě, yóu hé gù ér shuō cǐ hū? suǒ wèi jiǔ zhòng shēng jū chù. yún hé wèi jiǔ? ruò yǒu zhòng shēng. ruò gàn zhǒng shēn, suǒ wèi tiān jí rén. huò yǒu zhòng shēng, ruò gàn zhǒng shēn yī xiǎng, wèi fàn jiā yí tiān zuì chū chū shí shì yě. huò yǒu zhòng shēng, yī xiǎng yī shēn, suǒ wèi guāng yīn tiān shì yě. huò yǒu zhòng shēng, yī shēn ruò gàn xiǎng, suǒ wèi biàn jìng tiān yě. huò yǒu zhòng shēng, kōng chù wú liàng, suǒ wèi kōng chù tiān shì yě. huò yǒu zhòng shēng, shí chù wú liàng, suǒ wèi shí tiān yě. huò yǒu zhòng shēng, wú yǒu chù wú liàng, suǒ wèi bù yòng chù tiān shì yě. huò yǒu zhòng shēng, yǒu xiǎng wú xiǎng chù wú liàng, suǒ wèi yǒu xiǎng wú xiǎng tiān shì yě. wú xiǎng zhòng shēng jí zhū suǒ shēng zhī lèi, wèi jiǔ shén zhǐ chù. yú shì, bǐ qiū píng děng jiě tuō, nǎi zhì jǐn yú kǔ jì. jiǔ lùn,, jiǔ yì,, jiǔ yǎn, wǒ suǒ shuō zhě, zhèng wèi cǐ ěr.

[0779c13] "jiu lun,, jiu yi,, jiu yan, wo suo shuo zhe, you he gu er shuo ci hu? suo wei jiu zhong sheng ju chu. yun he wei jiu? ruo you zhong sheng. ruo gan zhong shen, suo wei tian ji ren. huo you zhong sheng, ruo gan zhong shen yi xiang, wei fan jia yi tian zui chu chu shi shi ye. huo you zhong sheng, yi xiang yi shen, suo wei guang yin tian shi ye. huo you zhong sheng, yi shen ruo gan xiang, suo wei bian jing tian ye. huo you zhong sheng, kong chu wu liang, suo wei kong chu tian shi ye. huo you zhong sheng, shi chu wu liang, suo wei shi tian ye. huo you zhong sheng, wu you chu wu liang, suo wei bu yong chu tian shi ye. huo you zhong sheng, you xiang wu xiang chu wu liang, suo wei you xiang wu xiang tian shi ye. wu xiang zhong sheng ji zhu suo sheng zhi lei, wei jiu shen zhi chu. yu shi, bi qiu ping deng jie tuo, nai zhi jin yu ku ji. jiu lun,, jiu yi,, jiu yan, wo suo shuo zhe, zheng wei ci er.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0779c25] "Ten teachings (十論 [shi lun]), ten meanings (十義 [shi yi]), ten expositions (十演 [shi yan]). For what reason is this spoken? Namely, the ten recollections (十念 [shi nian]): recollection of the Buddha (念佛 [nian fu]), recollection of the Dharma (念法 [nian fa]), recollection of the Sangha of Bhikkhus (念比丘僧 [nian bi qiu seng]), recollection of the precepts (念戒 [nian jie]), recollection of giving (念施 [nian shi]), recollection of the devas (念天 [nian tian]), recollection of tranquility (念休息 [nian xiu xi]), recollection of ānāpāna (念安般 [nian an ban]), recollection of the body (念身 [nian shen]), recollection of death (念死 [nian si]). These are the ten recollections. If a bhikkhu (比丘 [bi qiu]) equally attains liberation, and so on, up to exhausting the extreme of suffering (苦際 [ku ji]). Ten teachings (十論 [shi lun]), ten meanings (十義 [shi yi]), ten expositions (十演 [shi yan]). Thus, bhikkhus (比丘 [bi qiu]), from one to ten.

[0779c25] “shí lùn,, shí yì,, shí yǎn, yóu hé děng shuō hū? suǒ wèi shí niàn: niàn fú,, niàn fǎ,, niàn bǐ qiū sēng,, niàn jiè,, niàn shī,, niàn tiān,, niàn xiū xī,, niàn ān bān,, niàn shēn,, niàn sǐ, shì wèi shí niàn. ruò bǐ qiū píng děng jiě tuō, nǎi zhì jǐn yú kǔ jì. shí lùn,, shí yì,, shí yǎn. rú shì, bǐ qiū! cóng yī zhì shí.

[0779c25] "shi lun,, shi yi,, shi yan, you he deng shuo hu? suo wei shi nian: nian fu,, nian fa,, nian bi qiu seng,, nian jie,, nian shi,, nian tian,, nian xiu xi,, nian an ban,, nian shen,, nian si, shi wei shi nian. ruo bi qiu ping deng jie tuo, nai zhi jin yu ku ji. shi lun,, shi yi,, shi yan. ru shi, bi qiu! cong yi zhi shi.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0780a01] "You bhikkhus (比丘 [bi qiu]) should know that if external scholars (外道異學 [wai dao yi xue]) hear these words, they will not even be able to look closely at their own faces, let alone reply! Any bhikkhu (比丘 [bi qiu]) who understands this meaning is the most venerable and foremost person in the present Dharma (法 [fa]). If a bhikkhu (比丘 [bi qiu]) or bhikṣuṇī (比丘尼 [bi qiu ni]) contemplates this meaning for up to ten years, they will certainly achieve one of two fruits: either arhatship (阿羅漢 [a luo han]) or anāgāminship (阿那含 [a na han]). Bhikkhus (比丘 [bi qiu]), let alone ten years. If they contemplate this meaning for one year, they will certainly achieve one of two fruits and will not regress midway. Bhikkhus (比丘 [bi qiu]), let alone one year. If the four assemblies (四部之眾 [si bu zhi zhong]) contemplate this meaning for ten months, or even one month, they will certainly achieve one of two fruits and will not regress midway. Let alone one month. If the four assemblies (四部之眾 [si bu zhi zhong]) contemplate this meaning for seven days, they will certainly achieve one of two fruits and will have no doubts."

[0780a01] “bǐ qiū dāng zhī, ruò wài dào yì xué wén cǐ yǔ zhě, yóu bù néng shú shì yán sè, kuàng yù bào zhī! qí yǒu bǐ qiū jiě cǐ yì zhě, yú xiàn fǎ zhōng zuì zūn dì yī zhī rén. ruò fù bǐ qiū,, bǐ qiū ní sī wéi cǐ yì, nǎi zhì shí suì, bì chéng èr guǒ,, ruò ā luó hàn,, ruò ā nà hán. bǐ qiū! qiě shě shí suì. ruò yī nián zhī zhōng sī wéi cǐ yì zhě, bì chéng èr guǒ, zhōng wú zhōng tuì. bǐ qiū! qiě shě yī nián, qí sì bù zhī zhòng shí yuè, ruò zhì yī yuè, sī wéi cǐ yì zhě, bì chéng èr guǒ, yì bù zhōng tuì. qiě shě yī yuè. ruò sì bù zhī zhòng qī rì zhī zhōng sī wéi cǐ yì, bì chéng èr guǒ, zhōng bù yǒu yí.”

[0780a01] "bi qiu dang zhi, ruo wai dao yi xue wen ci yu zhe, you bu neng shu shi yan se, kuang yu bao zhi! qi you bi qiu jie ci yi zhe, yu xian fa zhong zui zun di yi zhi ren. ruo fu bi qiu,, bi qiu ni si wei ci yi, nai zhi shi sui, bi cheng er guo,, ruo a luo han,, ruo a na han. bi qiu! qie she shi sui. ruo yi nian zhi zhong si wei ci yi zhe, bi cheng er guo, zhong wu zhong tui. bi qiu! qie she yi nian, qi si bu zhi zhong shi yue, ruo zhi yi yue, si wei ci yi zhe, bi cheng er guo, yi bu zhong tui. qie she yi yue. ruo si bu zhi zhong qi ri zhi zhong si wei ci yi, bi cheng er guo, zhong bu you yi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0780a10] At that time, Ānanda (阿難 [a nan]) was behind the World-Honored One (世尊 [shi zun]), fanning the Buddha (佛 [fu]). At that time, Ānanda (阿難 [a nan]) said to the Buddha (佛 [fu]): "World-Honored One (世尊 [shi zun])! This Dharma (法 [fa]) is extremely profound. If this Dharma (法 [fa]) exists anywhere, one should know that they have met the Tathāgata (如來 [ru lai]). Indeed, World-Honored One (世尊 [shi zun])! What is the name of this Dharma (法 [fa])? How should one practice it?"

[0780a10] ěr shí, ā nán zài shì zūn hòu, zhí shàn shàn fú. ěr shí, ā nán bái fú yán: “shì zūn! cǐ fǎ jí wèi shén shēn. ruò suǒ zài fāng miàn yǒu cǐ fǎ zhě, dāng zhī biàn yù rú lái. wéi rán, shì zūn! cǐ fǎ míng hé děng, dāng yún hé fèng xíng?”

[0780a10] er shi, a nan zai shi zun hou, zhi shan shan fu. er shi, a nan bai fu yan: "shi zun! ci fa ji wei shen shen. ruo suo zai fang mian you ci fa zhe, dang zhi bian yu ru lai. wei ran, shi zun! ci fa ming he deng, dang yun he feng xing?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0780a13] The Buddha (佛 [fu]) told Ānanda (阿難 [a nan]): "This sūtra (經 [jing]) is called the 'Meaning of the Ten Dharmas (十法之義 [shi fa zhi yi])'. You should remember to practice it."

[0780a13] fú gào ā nán: “cǐ jīng míng wèi shí fǎ zhī yì, dāng niàn fèng xíng.”

[0780a13] fu gao a nan: "ci jing ming wei shi fa zhi yi, dang nian feng xing."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0780a14] At that time, Ānanda (阿難 [a nan]) and the bhikkhus (諸比丘 [zhu bi qiu]), having heard what the Buddha (佛 [fu]) said, rejoiced and put it into practice.

[0780a14] ěr shí, ā nán jí zhū bǐ qiū wén fú suǒ shuō, huān xǐ fèng xíng.

[0780a14] er shi, a nan ji zhu bi qiu wen fu suo shuo, huan xi feng xing.