Thus I have heard: One time, the Buddha traveled to Rājagṛha and was staying at Squirrel Park in the Bamboo Grove.
At the time, Venerable Śāriputra rose from his seat of repose in the afternoon. He went to Venerable Mahākauṣṭhila, exchanged greetings with him, and withdrew to sit at one side.
Venerable Śāriputra said to Venerable Mahākauṣṭhila, “I have a question. May I ask it?”
Venerable Mahākauṣṭhila replied, “Venerable Śāriputra, if you’d like to ask a question, then ask it. Once I hear it, I’ll consider it.”
Venerable Śāriputra asked, “Venerable Mahākauṣṭhila, is there something that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who knows what’s unskillful and knows the roots of unskillfulness. How does he know what’s unskillful? It mean bad physical action is unskillful and bad verbal and mental actions are unskillful. This is called knowing what’s unskillful.
“How does he know the roots of unskillfulness? They are the unskillful root of greed and the unskillful roots of hate and delusion. These are called the roots of unskillfulness. Venerable Śāriputra, if in this way a monk knows what’s unskillful and the roots of unskillfulness, this is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who knows what’s skillful and the roots of skillfulness. How does he know what’s skillful? It means superb physical action is skillful and superb verbal and mental actions are skillful. This is called knowing what’s skillful.
“How does he know the roots of skillfulness? They are the skillful root of having no greed and the skillful roots of having no hate and having no delusion. This is called knowing the roots of skillfulness. Venerable Śāriputra, if in this way a monk knows what’s skillful and the roots of skillfulness, this is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows food, knows the formation of food, knows the cessation of food, and truly knows the path to the cessation of food.
“How does he truly know food? It means there are four foods. First is portioned food, either crude or fine. Second is food of contact. Third is food of mental intention. Fourth is food of awareness. This is called truly knowing food. How does he truly know the formation of food? It means that there is food because of craving. This is called truly knowing the formation of food. How does he truly know the cessation of food? It means that food ceases because craving ceases. This is called truly knowing the cessation of food. How does he truly know the path to the cessation of food? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of food.
“Venerable Śāriputra, suppose a monk truly knows food in this way, knows the formation of food, knows the cessation of food, and truly knows the path to the cessation of food. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows the contaminants, knows the formation of the contaminants, knows the cessation of the contaminants, and truly knows the path to the cessation of the contaminants.
“How does he truly know the contaminants? It means there are three contaminants, which are the contaminants of desire, contaminants of existence, and contaminant of ignorance. This is called truly knowing the contaminants. How does he truly know the formation of the contaminants? It means there are contaminants because of ignorance. This is called truly knowing the formation of the contaminants. How does he know the cessation of the contaminants? It means that the contaminants cease when ignorance ceases. This is called truly knowing the cessation of the contaminants. How does he know the path to the cessation of the contaminants? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of the contaminants.
“Venerable Śāriputra, suppose a monk truly knows the contaminants in this way, knows the formation of the contaminants, knows the cessation of the contaminants, and truly knows the path to the cessation of the contaminants. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows suffering, knows the formation of suffering, knows the cessation of suffering, and truly knows the path to the cessation of suffering.
“How does he truly know suffering? It means the pain of birth, pain of old age, pain of illness, pain of death, pain of association with those disliked, the pain of separation with loved ones, the pain of not getting what is pursued, and basically the pain of the five proliferating aggregates. This is called truly knowing suffering. How does he truly know the formation of suffering? It means there is suffering because of old age and death. This is called truly know the formation of suffering. How does he know the cessation of suffering? It means that suffering ceases when old age and death cease. This is called truly knowing the cessation of suffering. How does he know the path to the cessation of suffering? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of suffering.
“Venerable Śāriputra, suppose a monk truly knows in this way suffering, knows the formation of suffering, knows the cessation of suffering, and truly knows the path to the cessation of suffering. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows old age and death, knows the formation of old age and death, knows the cessation of old age and death, and knows the path to the cessation of old age and death.
“How does he know old age? It means being elderly with white hair, teeth fallen out, strength weakening each day, body bent, and legs crooked. Their body is heavy, their breathing is labored, and they walk leaning on a staff. Their skin is shrunken, wrinkled, and hanging like sesame seed. Their faculties have deteriorated, and their appearance is ugly. This is called old age. How does he know death? It means the life of a sentient being ends that belonged to this or that species of sentient being. Being impermanent, it dies, scatters, and ceases. Its life span exhausted, it’s destroyed, its life faculty is stops, and it grows cold. This is called death. This description of death and the previous description of old age are called old age and death. This is called truly knowing old age and death.
“How does he truly know the formation of old age and death? It means old age and death exist because of birth. This is called truly knowing the formation of old age and death. How does he truly know the cessation of old age and death? It means old age and death cease when birth ceases. This is called truly knowing the cessation of old age and death. How does he know the path to the cessation of old age and death? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of old age and death.
“Venerable Śāriputra, suppose a monk truly knows in this way old age and death, knows the formation of old age and death, knows the cessation of old age and death, and truly knows the path to the cessation of old age and death. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows birth, knows the formation of birth, knows the cessation of birth, and truly knows the path to the cessation of birth.
“How does he truly know birth? It means that some sentient being of a certain type of sentient beings that are born is born, that are produced is produced, and that are formed is formed. The five aggregates are produced, and it obtains its life faculty. This is called truly knowing birth. how does he truly know the formation of birth? It means there is birth because of existence. This is called truly knowing the formation of birth. How does he truly know the cessation of birth? It means birth ceases when existence ceases. This is called truly knowing the cessation of birth. How does he know the path to the cessation of birth? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of birth.
“Venerable Śāriputra, suppose a monk truly knows in this way birth, knows the formation of birth, knows the cessation of birth, and truly knows the path to the cessation of birth. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows existence, knows the formation of existence, knows the cessation of existence, and truly knows the path to the cessation of existence.
“How does he truly know existence? It means that there are three existences: Desire existence, form existence, and formless existence. This is called truly knowing existence. How does he truly know the formation of existence? It means there is existence because of grasping. This is called truly knowing the formation of existence. How does he truly know the cessation of existence? It means existence ceases when grasping ceases. This is called truly knowing the cessation of existence. How does he know the path to the cessation of existence? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of existence.
“Venerable Śāriputra, suppose a monk truly knows in this way existence, knows the formation of existence, knows the cessation of existence, and truly knows the path to the cessation of existence. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows grasping, knows the formation of grasping, knows the cessation of grasping, and truly knows the path to the cessation of grasping.
“How does he truly know grasping? It means that there are four graspings: grasping desires, grasping precepts, grasping views, and grasping self. This is called truly knowing grasping. How does he truly know the formation of grasping? It means there is grasping because of craving. This is called truly knowing the formation of grasping. How does he truly know the cessation of grasping? It means grasping ceases when craving ceases. This is called truly knowing the cessation of grasping. How does he know the path to the cessation of grasping? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of grasping.
“Venerable Śāriputra, suppose a monk truly knows in this way grasping, knows the formation of grasping, knows the cessation of grasping, and truly knows the path to the cessation of grasping. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows craving, knows the formation of craving, knows the cessation of craving, and truly knows the path to the cessation of craving.
“How does he truly know craving? It means that there are three cravings: craving of desire, craving of form, and craving of formlessness. This is called truly knowing craving. How does he truly know the formation of craving? It means there is craving because of feeling. This is called truly knowing the formation of craving. How does he truly know the cessation of craving? It means craving ceases when feeling ceases. This is called truly knowing the cessation of craving. How does he know the path to the cessation of craving? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of craving.
“Venerable Śāriputra, suppose a monk truly knows in this way craving, knows the formation of craving, knows the cessation of craving, and truly knows the path to the cessation of craving. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows feeling, knows the formation of feeling, knows the cessation of feeling, and truly knows the path to the cessation of feeling.
“How does he truly know feeling? It means that there are three feelings: pleasant feelings, painful feelings, and neither painful nor pleasant feelings. This is called truly knowing feeling. How does he truly know the formation of feeling? It means there is feeling because of contact. This is called truly knowing the formation of feeling. How does he truly know the cessation of feeling? It means feeling ceases when contact ceases. This is called truly knowing the cessation of feeling. How does he know the path to the cessation of feeling? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of feeling.
“Venerable Śāriputra, suppose a monk truly knows in this way feeling, knows the formation of feeling, knows the cessation of feeling, and truly knows the path to the cessation of feeling. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows contact, knows the formation of contact, knows the cessation of contact, and truly knows the path to the cessation of contact.
“How does he truly know contact? It means that there are three contacts: Pleasant contact, painful contact, and neither painful nor pleasant contact. This is called truly knowing contact. How does he truly know the formation of contact? It means there is contact because of the six senses. This is called truly knowing the formation of contact. How does he truly know the cessation of contact? It means contact ceases when the six senses cease. This is called truly knowing the cessation of contact. How does he know the path to the cessation of contact? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of contact.
“Venerable Śāriputra, suppose a monk truly knows in this way contact, knows the formation of contact, knows the cessation of contact, and truly knows the path to the cessation of contact. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows the six senses, knows the formation of the six senses, knows the cessation of the six senses, and truly knows the path to the cessation of the six senses.
“How does he truly know the six senses? It means the eye sense, ear sense, nose sense, tongue sense, body sense, and mind sense. This is called truly knowing the six senses. How does he truly know the formation of the six senses? It means there are the six senses because of name and form. This is called truly knowing the formation of the six senses. How does he truly know the cessation of the six senses? It means the six senses cease when name and form cease. This is called truly knowing the cessation of the six senses. How does he know the path to the cessation of the six senses? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of the six senses.
“Venerable Śāriputra, suppose a monk truly knows in this way the six senses, knows the formation of the six senses, knows the cessation of the six senses, and truly knows the path to the cessation of the six senses. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows name and form, knows the formation of name and form, knows the cessation of name and form, and truly knows the path to the cessation of name and form.
“How does he know name? It means name is the four aggregates that aren’t form. How does he know form? It means that form is the four basic elements and what’s made of the four basic elements. This description of form and the previous description of name are name and form. This is called truly knowing name and form. How does he truly know the formation of name and form? It means there are name and form because of awareness. This is called truly knowing the formation of name and form. How does he truly know the cessation of name and form? It means name and form cease when awareness ceases. This is called truly knowing the cessation of name and form. How does he know the path to the cessation of name and form? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of name and form.
“Venerable Śāriputra, suppose a monk truly knows in this way name and form, knows the formation of name and form, knows the cessation of name and form, and truly knows the path to the cessation of name and form. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows awareness, knows the formation of awareness, knows the cessation of awareness, and truly knows the path to the cessation of awareness.
“How does he truly know awareness? It means that there are six kinds of awareness: visual awareness … auditory … olfactory … gustatory … somatic … and mental awareness. This is called truly knowing awareness. How does he truly know the formation of awareness? It means there is awareness because of actions. This is called truly knowing the formation of awareness. How does he truly know the cessation of awareness? It means awareness ceases when actions cease. This is called truly knowing the cessation of awareness. How does he know the path to the cessation of awareness? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of awareness.
“Venerable Śāriputra, suppose a monk truly knows in this way awareness, knows the formation of awareness, knows the cessation of awareness, and truly knows the path to the cessation of awareness. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, is there something else that would cause a monk to achieve vision, attain right view, gain an unbreakable purity in the Dharma, and enter the correct Dharma?”
Mahākauṣṭhila replied, “There is. Venerable Śāriputra, there’s a monk who truly knows actions, knows the formation of actions, knows the cessation of actions, and truly knows the path to the cessation of actions.
“How does he truly know actions? It means that there are three kinds of action: physical actions, verbal actions, and mental actions. This is called truly knowing actions. How does he truly know the formation of actions? It means there are actions because of ignorance. This is called truly knowing the formation of actions. How does he truly know the cessation of actions? It means actions cease when ignorance ceases. This is called truly knowing the cessation of actions. How does he know the path to the cessation of actions? It means the noble eightfold path, which is right view … up to … right samādhi, which is the eighth. This is called truly knowing the path to the cessation of actions.
“Venerable Śāriputra, suppose a monk truly knows in this way actions, knows the formation of actions, knows the cessation of actions, and truly knows the path to the cessation of actions. This is called a monk who has achieved vision, attained right view, gained an unbreakable purity in the Dharma, and entered the correct Dharma.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved.
Venerable Śāriputra again asked, “Venerable Mahākauṣṭhila, suppose there’s a monk who has ended ignorance and produced insight. Is there something more for him to do?”
Venerable Mahākauṣṭhila replied, “Venerable Śāriputra, if a monk has ended ignorance and produced insight, there is nothing more for him to do.”
Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!”
In this way, those two venerables discussed the goal with each other. They each rejoiced and approved of it, rose from their seats, and departed.