This document is a translation of the Sutra of Buddha's Bequeathed Teaching from Sanskrit to Chinese by Kumarajiva in the 4th century AD. It provides a brief introduction to the sutra, including background on Kumarajiva and key aspects of Buddha's life and teachings. The sutra contains Buddha's final sermon to his disciples before entering nirvana, emphasizing the most important Buddhist doctrines.

1. -.-s-
fr .s
re *s
The Sutra of Buddha's
Bequeathed Teaching
+fl<--_-
H ff aE.t : #b *'=lift E HFr€rSffi ff
Translated into Chinese from Sanskrit
by
KUMARAJIVA
FH +;#4it#fs : J#lr+*ts_L
Translated into English from Chinese Version
with Annotations by
PROF. CHOU HSIANG.KUANG, PH. D.
ilit
t.
b

2. '1fr € {x !e. X" ii THE SUTRA OF BUDDHA'S
it BEQUEATHED TEACHING
Translated by
ljh*=ffii*tffitiBEffi{+F+ The Tribitaha Dharma-Teacher, Kumaraiiaa,
in the reign of the Emperor Yao of the latter
Ch'in Dynasty.
-.ffi E (1) TNTRODUCTION TO THE SUTRA
)lu4 lCidF' ?n{,..4i*fft , Itilt/;'l{ilffi.frn " F&1*. Sakyamuni Buddha, when he first set in
motion the wheel of Dharma, saved Ajnata-
-illE' )trlffrrtfui." ifrWJIt$ ' WE.lL;ie " ,+ Kaundinya, and in his last sermon he saved
Subhadra. Those who were to be saved he has
#E€t'i:ltH ' ig" i!14t " ,Bi+rl'rE , tif JSf+' € saved, and now he lay among the twin Sal-trees
,i|th+t&ittl*4 " under which Buddha was aboutto enter Nirva-
na. The time was the middle of the night, calm
and noiseless. For the sake of all the disciples
he briefly spoke of the most important Dharma
doctrines.
Eiffi : 4iJ r,!ryf,EiJ-ijiriilr , ,!4hz*dlhh=+- , (Atr Notes: Kumarajiva came to China in the 3rd
uqc*u+) , $LJ,$,j'iu! , dl#bq€frEF'affi,;+{#{s, dL
year of Hung-shih's reign of the Latter Ch'in
dynasty (401 A.D.) and died at Chang-an in the
15th year of Hung-shih's reign of the same
#ri*gilXe 'f lzql&f#t*/-
, I*,€ffii9ji4l U->Z+i,tlX1r,;n)
o #,2ffift'tr{ ( l:ljf€) A
A+ " ftiifli2i44&H#
;l dynasty (413 A.D.). He was commanded by the
Tartar Chief to translate sacred Buddhist texts
obtained from India. He was one of the greatest

3. THE SUTRA OF BEOUEATHED TEACHING 2
fi, lL 4',- .ti
rfi)' of the Indian Buddhist missionaries to come to
' t-F!;ifr:' ltrrEilEHgiff
fi F':
,{=;ft ( Hp't'#i,;;fr
China. His father seems to have been an Indian
j, i' t* 2 ftW'h: )fi /'< i;t' 4H i't and his mother a princess of Kiue-tse State of
# 2 ifr iir.
, il Hfl ;{"li HS',1:
"Jb
China. His philosophy was based on the Three
f;,'nal2EiPaill-$ , 1rIiL4ilE ftffiJtriind# " II1ilt;:'#fr'ftti Sastras (Pranyamulasastratika, Dvadasanikaya
Ni t and Sata Sastra) and he also paid respect to
6[:itffi+ *Aff':3.9l2&.1tti4titff- ' mtLtt{1:lrt Nagarjuna's teachings. He denied the noumenal
D./ A $. $- I'E'{'lti;# -''trIfsffi
[ F#rirF'i'ifr J " worlC, the reality of all phenomenal existence, and
defined noumenal world in negative terms. Its aim
does not seem to have been nihilistic; it was
rather to establish the ultimate reality which is
beyond human conception and expression and
which in our terminology may be termed spiritual
reality.
ri$tF!t'i' ;z Sakyamuni Buddha was called the Buddha
ffiIE+tr'Z$-"gffiIfr' .E ' Ei+ffi X€f-f
because he was the Enlightened one ("i3uddha"),
the new leader of the greatest office in the
spiritual hierarchy of mankind. The date of his
z ;€';a# :'ffi il€ 4: ll,rt i'.IT.fi"+ ( fil 7c r'l -t; O trl + )
Zq
birth is still controversial, but according to the
Records of Buddhism and Taoism of the Book
FZ-9 , EW, Bf1+.i'A-ff ' ).4[t)'t:jI!t'":i "'f4"[?'f of the Wei Dynasty he was born one night in
=+ifrfi+'ifftrBIEfTfr{'ll"HlfuW1l!;'Entr'firdi;r+: the month of April in the ninth year of Chuang
Wang's reign of the Chou dynasty (704 B.C.); on
(yL{ff6{t#ig4i-t) ll-- ' F4t+giLN&-' 4'1Afi5;;t| " that very night, stars had disappeared but the
sky was still looking bright. At the age of 30, he
realized full enlightenment, and so he became
Buddha. From that time until his death or
Parinirvana, at the age of 80, he preached his
teaching that was appropriate.
Sakya is the family name of Buddha, said to
ffi l-{sillj # ' C[;iirh:ffi'ils'']iffiH 2+#' {tr+-'#
be derived from Saka, meaning 'venerable' but

4. 3 ffiit#*s 3 3 THE SUTRA OF BEQUEATHED TEACHING 3
'#zffi lffitrJ , +tr#A l-ffiffiJ ', [{ffiJ *' ## interpreted in Chinese it is explained as powerful,
also charitable; while Muni is interpreted as one
f6 f E* J -&. f H,* ) 2-B. " who dwells in seclusion. The rvord"Buddha"-by
the u'ay-is a title and means the "Knon'er" or
the fully "Enlightened One."
ffii84tr{#+tr+ffi': .-Eln4'-HreH ' iEl There are ten titles of a Buddha: Tathagata
(he who comes as do all other Buddhas) i Arhat
iEfFfn' V4hw41tr' fi E#ff ' xEfrHfi+' -kEffi (u'orthy of worship)i Samyak-Sambuddha (the
universal knowledge of a Buddha) ; Vidyacharana-
-bt. tFHdEfit*'n HX tm ')Ln{ffi ' +EtEg Sampana (Knowledge-conduct-perfect)i Sugata
(well departed); Lokavid (knower of the world;
Anuttara (the peerless nobleman) I Sasta Deva-
Ivlanusyanam (teacher of devas and men); Buddha;
and Buddha-Lokanatha ( the World-honoured
One).
ffiztu*#ffi{#* (+EzEw) " {#[et$ie#F Buddha called the whole system of his teachings
as Dharma, the Law of the Universe. On his death-
ffi : fAFfffiE, Hfr,^fifr.'&.' E['&S€Ff,t " J EtifrE bed Buddha said: "The teachings I have given you
EHffiffiE$fi . llffi4fr4r Et : trl*{ff46.ffif9-,H:# : *6 will be your teacher when I am gone." Preaching
his Dharme is called setting in motion the
W#ffi+&Wf;**, :€ffi*U Eq'?rffi+gBrfilr^-l o
wheel of Dharma. The Assistance in carrying out
Chih Kuan or Cessation and contemplation
states that the word "wheel" implies two
meanings: (1) it is able to crush all evil and
opposition and (2) it is able to turn or roll
along the Dharma-wheel, i.e., to preach Buddha's
teachings.
FH{ffircnfHfrE# ; etfry{-''+f<T ', €Juitffa ', €
Ff What we call the Eight Aspects of the
Buddha's lifethe Sraddhotpada Sutra gives us:
tilE , @sfrr* '@p4lB' 83fr8' ftd+*E+fi' ellig# (1) descend into and abode in the Tusita heaven;
(2) entry into his mother's womb; (3) abode

5. -t-
(fi & {r- !* 4 THE SUTRA OF BEQUEATHED TEACHING 4
there, while visibly preaching to the devas; (4)
birth from mother's side in Lumbini, (5) leaving
home at 25 as a hermit; (6) after six years
suffering attaining enlightenment; (7) rolling the
Dharma-Wheel; and (8) at 80 entering Nirvana.
t4j',6" , ElJr_Ii4rr*i&4 tu.iljU " The word, "saye" means to cross over the Samsara or
Ocean of N'Iortality by a ferry-boat, i.e., the Buddha Dharma-
Eful ' ttfifrY'E ffi-*r,nffifr i#
Iinj#'ffilF4n#€ l- Ajnata-Kaundinya, one of the first five disciples
i'lz-' &."t'Wfr{-[#2EW* " rF&f'U,W (;Fn*H) of Buddha, was said to be the first to realize the
Buddha'truth. Subhadra, the last convert of the
, ffiffifft,&.:.t{WlkzAi: !' ' ffic-E.-*+"bri , L51Hr*ffi Buddha, was a Brahmin 120 years old; later on
he heard the Eightfold Noble Path, and became
Pll'r"il:, nqfi{4ffinjEE& , i8fu.W&" Arhat.
ig# Etjffi H2 ff: " ffi ilx:trtN€ +tttu iEtr D){E Jfr Nirvana, means blown out, or extinguished.
With Buddhists and Jains absolute extinction of
*,5HH!. i€#fg= :
tr't€#€64. A*'fifEft. ltil,E individual existence is the goal. The Nirvana
Z1HJ " Fl'Flefrgffi: [-{ffi[eE#B, {61TZ.tBf, ,iil.z Sutra claims for Nirvana the ancient ideas of
permanence, bliss, personality and purity in the
iif.rftH &' trhnE eBff*J o transcendental realm. The Dirghagama states that
when the Lord Buddha was about to enter Nirvana,
all trees blossomed and looked fully white, just
as white cranes gathered there.
i1#hs't*.ftn : [-5]t+rl , iHFE],,FZrt4iH ,ffif,* The second part of the Nirvana Sutra states
that the Buddha entered the fourth Dhyana heaven
ff;4"1 o
of form in the middle of the night, calm and
noiseless.
)fgj/1X#t1 : fi'ltFl#,ffiffiis ,
{tS$ffi : Effilfi$ . The Genealogical Table of Sakyamuni states:
"fijnata-Kaundinya, O brother, ye ought to see the
4 if . Z#' . ri.{# . FL# , E.EUEft# . *44+* ' /,9{B five Skandhas: the suffering of birth, the suffering of
decay, the suffering of illness, the suffering of death,
€#' ft#** " ffilHin , -+JJft&.,*;fuErY.j*ff1 the suffering of separation from objects we love,
,
-ft. . - ,8 . -=-8.. 89.8. , &$&tr , EEtr# " Ffi the suffering of not obtaining what we desire, the

6. t*, & tk lv THE SUTRA OE BEQUEATHED TEACHING 5
,ti|;+'E , l f &.: €7ts " #trx+.tu I e) Fek' E€ suffering of being in the company of our enemies,
and the suffering of losing happiness and glories.
,nr*,Lt , il . ili:r , fR, f*, f e,) ffir/+:., tfiiffioir?i-'t$ " Ye Ajnata-Kaundinya, all the living sentient
beings, whether they have forms or not, whether
f?inlffi4{i,fi fr ' fri"ffiE1#' *E-D',?FfttE=41' #'tfr'#'
they have one leg, two legs, three legs, four legs or
/*-A. ilri..&? '-#t+t&'L,i)kw " a'Fl1.AiEE' #-F even many legs, they are bound to have these
^H, , sufferings with them. All the sufferings are based
ii5irdi hu;ir'F"EXi:/,-.j6ir4i4n , rk),t64n#fE ,WrtE EilF'
on egaentity. If any living sentient being who
ttzFffiiiE# "'ffilR4s , &,e,*n# , JwlR has the least idea of ego-entity, has further to
ffil+J,miE ' face such sufferings. The desire, hate and stupidity
, jffi)xri. ij{;lji€ , {t41ltrit$4fr,H=ffi=#rE. EltlL& are being produced from the root of ego-entity
. i,ljij,Fi . -#i,rl ' il'48 " #tF*nV1+;fi-X' '8"
liil:1rn 14-
and they are the causes of all sufferings. It is
just like when you sow a seed in the field and it
4<'4]"fr4.8k " Vwffi'-&' 8tr118 ',
rststr# ', !*.€F.'tr will sprout later on. The living sentient beings,
therefore, are under the fate of transmigration in
. irfrE-Lirirrt , EjiEE '{Flfiin ' Ik#*nE 7 J the three states of mortal existence, i.e., the
realms of desire, of form and beyond form. If
you can extinguish the idea of ego-entity and the
desire, hate and stupidity, then all the sufferings
would break off. Due to realization of the Eight-fold
Noble Path, the sufferings were cut off, just like
a man who brought water to pour on fire. Ye
Ajnata-Kaundinya, you ought to know the root
of sufferings, must cut off the causes of all
sufferings, should realize the way out of sufferings,
and cultivate Dharma in order to attain
Nirvana. Ye Ajnata-Kaundinya, I (Buddha) have
come to know the root of sufferingls, have
broken off the causes of sufferings, realized the
way out of sufferings, and cultivated the Dharma
in order to attain Nirvana. I, therefore, attained

7. (ff, & {t !* THE SUTRA OF BEQUEATHED TEACHING 6
the Anuttara Samyat Sambodhi-Consummation of
Incomparable Enlightenment. O Brother! Now
ye ought to know the root of sufferings, the
causes of sufferings, the way out of sufferings,
and cultivation of Dharma. If the man who does
not know these Four Noble Truths, we then will
come to understand that the man will never
attain salvation. The Four Noble Truths are the
true facts, the suffering is true suffering, its
cause is true cause, its ending is true ending, the
way thereto is true way. Ye Ajnata-Kaundinya,
do you understand it?"
'ffilHinF : trtf 4i , &,efiitfr+, A 8,fflE , trl(&frq Ajnata - Kaundinya said: " World- honoured
One, I understand it, I know it now." As he
realized these Four Noble Truths, he is called
Ajnata-Kaundinya.
= l+fi -s+A€
. H |I.Eir.f| (2) TO KEEP TIIE COMMANDMENTS
[li+]h.E : b&ffi&.' H&Eb&WfiEfE Ye Bhikshus! After my annihilation you
must revere, value and respect, the Pratimoksa.
*9- , {nH$B , A/4+H.; H*rrtbFljtrit+t They are like finding a light in the darkness,
like a poor man securing the precious treasure.
Efr 'E*.I+E' isEfb&,. f+isfr# 'T.;BIIFH. You ought to know, therefore, they are indeed
your Guru, there shall be no difierence in these
H.D 'fi'Em€ ' -##/.RWfr4E+." *lrlfqiqH than when I myself lived in this world. Those
who would keep pure commandments should not
' k#WF.' EH'tE#' lnWXfi " 6'4+WffiH buy, sell, or trade. They should not covet fields
and buildings, nor accumulate servante or female
zF'{E:hffiI#," trffi:'tb*' fifHEll ' $ilW,Effi slaves or animals. From all planting and all sorts
, W*&ffi, ElWHa+ , WFlTM.o EIHW€ , of wealth ought they to keep away like one

8. 11i
1l
It, & {* nE THE SUTRA OF BEQUEATHED TEACHING 7
" 64#*4ES' iBft{Fft " Hffqlt#
-ffi would move afar off a fiery-pit. You should not
ffiisB
cut trees and grasses, plow the soil, hoe the
' f#ffi'fiA, #ltrfF,f.' ETMIEo'*g fi ffi,L. r lands, mix medicines, to prophesy good or evil
from a man's physiognoml , to look up the
position of constellations, cast horoscopes by the
, tts4$,f*- , 6ffi#ffi " fLFUWf+fi waxing and the waning of the moon, not reckon
^ilF.*nE. days of good fortune, as all these things are
ZtH " ffiftrr/Btr+1fkZ#-' t.A'tfrR&fEf_q. . El improper for the Bhikshus to do. Restrain the
body, eat at proper time and conduct your life
4&.t?fi"' 4+AabtffFft. , Fdtffi#€#, " ft{,.ttL z
in purity and chastity. You ought not to concern
yourselves with the worldly afrairs and be away
Hflififi ' n+wi#. #/fi'Ef.?,#fr"' EFU€EA-
from unexpected blame and praise. You should
*E " #itrisfi ' ;ft#L)r1#g6;He." ft.y)HfiL not concern 1'ourselves in reciting incantations,
nor use the elixir of life, nor bind yourselves to
: ffiRffi-7-Wr)r1#.ZFfilLffi" prominent persons in friendship. nor become
familiar and have indecent behaviour with them
so that you may be able to boast of iL You
ought to, with fixed mind, in right contempla-
tion, seek for salvation. You should not conceal
your faults :rnd defects, nor give rise to heresy,
nor lead people astray. Of the four offerings
for a monk, you know the limits, you understand
what is enough. When you have received a small
provision, you must not store it up. Here,
therefore, I shall speak briefly about the
phenomena of heeping the commandments. The
commandrnents are the basis of the decision
of liberation. Therefore they are called the
Pratimoksa. If you rely on the cause of the
commandments, you will attain many stages of
Ch'an and Ting and shall have wisdom of

9. (X" & {r. !* 8 THE SUTRA OF BEQUEATHED TEACHING 8
the extinction from sufrering. For this reason,
Bhikshus, you should always keep the com-
mandments pure and must not break and destroy
them. The man who can keep these command-
ments pure, indeed will be of good conduct in the
world. If there are no pure commandments, no
meritorious virtues can arise at all. You ought
to know for this reason that the meritorious
virtues of the place of perfect solid is acquired
throughout the commandments.
Notes: Bhikshu, is a religious mendicant, one
who has left home, and has been fully ordained
) ztr-'tL" EJ+ffia-j:. fifft4fs#Fl : [']tE€',6-Eq* by 250 commandments. According to the Note of
Vimalakirti Sutra, the word "Bhikshu" contains
:e iE ?- €e bfi'tF'ffi er+' +I Irt@4Ettti J U#
a
four meanings; (1) one who merely depends on
rEfiEiEx rt#ffi tiU fi4,Eft , &,ffiffifrFFlft " + *Ffi ''22 alms for a livingi Q) one who destroys the
passions and delusions; (3) one who could fully
*f*4.FJ : keep the commandments; and (4) one who shall
be able to overawe lMara and his minions.
Pratimoksa is deliverance, emancipation; prati
(towards), implies the getting rid of evils one by
e ft -E + - +U *,Q tu E tr + *LX *,e {.8 ill one. There are different Pratimoksas for the
't
seven classes of Buddha's disciples: (1) Bhikshu-
monk; (2) Bhikshuni-nun; (3) Siksamana, a
llfifbxtr4F+fi* novice who observes the six commandments; (4)
Sramanera, and (5) Sramanerika - male and
female observers of the minor comrhandments;
(6) Upasaka-male observers of the five com-
-ltt[j* , EE#+tffi4ffi+,+ (4ffi , l#'24'*-.']"1 mandments; and (7) Upasika-female ditto.
Gurudev or great teacher is one who is able
' ffi {#Zrytkffil*waffiZE, ff -F-,8, 2,*' lrtig#* to teach the Sravaka (a hearer who understands

10. (h 6 4x .+s THE SUTRA OF BEQUEATHED TEACHING 9
-b) , I.E:,11'.Z(l/ffi1F,21+ " the four doctrines rids himself of the unreality of
the phenomena and enters Nirvana) what thing
he should do and what he should not do.
Keeping the commandments is one of the six
Paramitas, i.e., the six infinite means of crossing
*eKtr€s)ffi #@fiHiE€3€H, il& o
the sea of mortality. The six Paramitas are: (1)
l*#f{f*:f-i,E : tr'fH#++e,* ,tr?An#W*" J Dana, charity, including the bestowing of the
truth on others; (2) Sila, keeping the conl-
krfi ' g*HR . 4 . F . E . 4 . li,gFf.dlrulfffi mandments; (3) Ksanta, patience under insult;
2"1'W# " (4) zeal and progress; (5) Dhyana, meditation;
and (6) Prajna, wisdom, the power to discern
reality. The Introduction of the Saddharrna'
pundarika Sutra states that one who makes
unadulterated progress by keeping the command-
ments is just like one who protects the bright
pearls with full vigour.
The fiery-pit is one of the Five Desires which is
caused by the objects of the five senses-things
seen, heard, smelt, tasted, or touched.
One who controls the three poisons. namely,
. greed, anger and stupidity, and does not do any
evils, has fixed the mind, in right contemplation,
to seek for salvation.
!t-Ei4]#H : &*' Et€ . F'R . N-'&* The four offerings for a monk are: clothing'
"
victuals, beddins and medicine. Ch'an is dhyana,
probably a transliterationl Ting is an interpretation
of Samadhi. The Saddharma-Pundarika Sutra
states that one who enters deeper Ch'an and
Ting, will have vision of Buddhas in the ten
directions of space.
l-fitrJ #ip?ffiffiffi " TEJ *ft,t rt-86fttrtr What is said of "many stages of Ch'an and

11. r&€Jt*s l0 IO THE SUTRA OF BEQUEATHED TEACHING 10
2;E . tr#FgEl :
l'tnE'EiK^frHit, 4-F.+fiffi " J # Ting" indicates the four Dhyanas on the form-
fiH:E +H EqmF Ai€MF, Effi ffi€4i-?AffiE., Aft.&N realms and the eight concentrations, i.e., four on
the form-realms and four on the formless-realms.
ZgriY'.t t'*-Men2ry6,t "
The Nirvana Sutra states that there are
i4#ffis : A#* : &#. Z#. frg . ft,# . € eight aspects of sufferings; the suffering of birth,
tljtrE# . *,]<4+# . /"qfgg#' ,*fiffi# " J the suffering of old age, the suffering of illness,
the suffering of death, the suffering of separation
from beloved ones, the suffering of yearning, the
sufferings of being in the company of our enemies,
and the suffering from the five "khandhas" or
senses.
E*,*: B[*4t. *{fii. *H . fiffi. fiE€ " + The five commandments ( against killing,
stealing, adultery, lying and intoxicating liquors)
#6IEHF#2F^1H, Bp.6rg+#2# " ffFHt.F, : €) and the ten good virtues (defined as the non-
*{ee {ft lfrex{J if @ Fffi 6) rw aa# tr (€)ffi ffi 0! Ae o! committal of the ten evils namely, killing, stealing,
EE#o)fi'E E&. . adultery, lying, double-tongue, coarse language,
O -' j€ .,*[ffiB=a€ , ffifrmZffi)i#.' {fr'*Zffi'ffi filthy language, covetousness, anger and perverted
" views) are the good conducts in the mundane
world; while the three vehicles of learning-
discipline, meditation and wisdom-are the good
conducts in the supra-mundane world.
(3) TO CONTROL TrIE
= 'f;{ ,|. M tNr)
Ye Bhikshus! If already you are able to keep
trit$lbE ' EBE{+nt,, HffUEfR 'n+ffi. the commandments, you must control the five
i4Arfi& " #frn&.*Z)y'#'trffiZ '6+ffi roots, i.e., the five organs of senses. Their five
desires ought not to enter through your self-indul-
gence. It is just like a cowherd, taking a stick
and watching the cows, does not allowing them
-Sft-jt.
}PfiPff " rtn&&#. fifFffif'E 'fLk to run to another man's field which is ripe for

12. I
11 l*, {x lg 1l II THE SUTRA OF BEQUEATHED TEACHING 11
"ty
the harvest. So, if you indulge the five organs
RJu ' €#tr€ 'Zr.4Z^'W.lfitrrff#ffttjmf lffi of senses, not only will their desires not be
stopped within the limited boundary, but, like
I
' tli'LilulW"' 6+#1ft';E " l?+!('!iL' "&lF6 ^n failing to control a bad horse by holding the
+ffi.id. rtbfi,ffi#^ , ,L.ffiJt:i " E-6tiii$'H'i+iftlj reins. soon it will make a man fall into a pit.
Likewise, you will be subject to suffering through
,1. ! ,L.Z oJ€ ,Er1#ff; ' :[l:i;fi ' /"Qffi " ltxt4 many Yugas if you were oppressed by it. The
i&' ,,F.Emiil ! ffi{nEA ' +fl%*F' FJr4S+gjF* evils of that brigand (the five organs of senses)
extends through many lives and creates very
.'EiHr-:S: 'rfuWEL" t9'frn'tr4.*tf6 ' I{IR++ great harm for which you have to be eareful
yoursell. The rvise men, therefore, control them
and are not attached to them. These desires
ffi+6*ff' should be kept like thieves in prison, who
" #itifb,[.,-E :tA*--*: " fttJZ'l&,
,
are not allowed to run wild. Even those who
;,li.Ytfr^, 'iilSifrf{E ' fjiitit,D'' o entertain them, which may be extinguished
before long. As for these five organs of sense, the
mind acts as their master. So you must always
control your mind well. Being rnuch more than
a poisonous snake, flerce beasts and fettered
thieves, the mind ought to tre feared dissatisfac-
tion. It is indescrible that how terrible it is like
a big fire beyond control. It is like, for instance,
a man who, carrying a vessel of honey, goes
jumping and dancing along his path looking only
at the vessel of honey, and fails to notice a
deep pit. Or, again, it is like a mad elephant
without a goad, or like a monkey who, getting
up a tree, is prancing and jumping, and cannot,
except with difriculty, be stopped and controlled.
You must haste;r to deflect these desires and
should not allow them to run wild. If you are

13. T2 {*,
't {*. !.v. t2 12 THE SUTRA OF BEQUEATHED TEACHING 12
indulgent to this very mind, you would lose
the good of being a man. If you limit these
desires in.one place, there is nought you cannot
accomplish. For this reason, Ye Bhikshus you
ought to acquire progress skilfully and diligently,
and subdue your minds.
*ffi: h.&8pHF.4'€-. fi.4. Effizt&" Notes: The five organs of the senses are:
eyes, ears, nose, tongue and body, they being the
roots of knowing.
+R]tfe' btllRlL-E, #&R++*, E6ffiR# .4 Cow is used as an illustration of the Five
Roots and cowherd as Bhikshu while taking stick
9t(R , EIrirrHrEeH+F.
illustrates the keeping of commandments and
harvest for all the goodness of meritoriousv irtues
such as contemplation, wisdom, etc.
t-,'' , qft=#pi , flprufilE ' ffi_flE .' g&E u, . The word 'pit' here is used as an illustration
of the three evil directions of reincarnation: (1)
Naraka-gati, or that of the hells; (2) Preta-gati,
of hungry ghosts; and (3) Tirygyoni-gati, of
animals.
-i1l , ffi-ilz+.ft*o =++6-tr,E-ift;S€ Yuga, an dg€, 1000th part of a Kalpa.
dfo According to Lun Yu, a period of
thirty years.
3[,. EF A (4) ON TEMPERANCE IN EATING
Ye Bhikshus! In receiving all food and drink
trtk+ttE, y#ffiA., 'H'fnflR* , ,tfFlt you ought to accept them as though you are
taking medicine. You should not increase and
w, n*wm'fw4s{h 'uwffiiE. fiK#+ decrease the things which you like or dislike;
food should support just your bodies and avoid
' 4EE+* , 6+F8.6. }hEZFTff " *AHE ' starvation and thirst. As the bee in seeking
flowers, takes only the taste of them, but does

14. tt, & ti 9,'Y. t3 13 THE SUTRA OF BEQUEATHED TEACHING 13
:.E+fifnffi?sD , ,F+lfihrL)i+ixh not harm their fragrance and color, so also
"
Bhikshus, do ye accept just enough of people's
ofrerings to avoid self-distress. Don't have many
demands and thereby break their good hearts.
A man of wisdom, for example, having judged
the amount of the capacity of his ox's strength,
does not wear out its strength by overloading.
8..fi ffi EE (5) AI)MONISHTNG 0N SLI'I'PING
trlt+J'tE' EAUSJl,L,Itr4l ##, Jts+^ri+ Ye Bhikshus : With diligence of mind
cultivate and practice the Good Dharma by day.
" 4x&&&'finEl*. " +&;fffg , !,I HiiT,il,. Don't waste your time. In the earll evening nor
even late at night, do not cease your cultivation.
W' +* +-?Et'{, ^r,*Ffr4++h !'** f,J,R
ffiDJffiflRtr Even in the mid-night you must examine yourself,
*fiLx' ffi;hEfd , +ii Fl IE , hffi.tlll(tr " #'fF waning and waxing on the task better by reciting
the Sutras. You will gain nothing by passing
$tEfr , '.#t'{-"]+t^ , -#)i'#^' 'A'I'JffiflR ' 6Hr* your whole life in vain by sleeping. You ought
to think of the fire of the inconstant burning
H ? fJi 1i$=-€[,g , FEA,.lfr,l,. , I'r${nR{rr , ;tsii. ,frG upon the world, and you must save yourself at
earliest time, and must not sleep. The brigand
,'#D)t:ilt2f"J' FlffiFkz ' flEqrflf rfi 'TJEIE of all Klesa (pain, affiiction and distress) is
always stalking and killing people much more
[R ; 6iIff aR ' EJffiI{ifA "'[fR4;L'Z'R. ' A;ft#ffi than one would try to kill the enemy. How can
Ftrff- . 'l{f{n$#tfla , fiEihtj/rrFiX'€fit}LFc ' you sleep without arousing and cautioning
yourself? The Klesa is a poisonous snake sleeping
'HH't$f4[, Jtll}Ylt+ " trr; fi'p'lffr'{.1" *;i'fi' t)t t*' "
J1U in your mind. It is like a black cobra sleeping
in your room. It can be quickly got rid of with
H1fr"2.^, FU€ *iF " X'iJSi[7'i' ril;fr € HJmtH the spear of keeping the commandments. Only
g.tu ! when that dormant snake has fled can you sleep
peacefully. If you sleep without the snake

15. -
14 (ff, &- {* A. t4 14 THE SUTRA OF BEQUEATHED TEACHING 14
being gone, you are a shameless person. The
consciousness of ashamedness, among all glorious
adornments, is the best. The consciousness of
ashamedness is like an iron goad which can
control man's unrighteousness. Ye Bhikshus, you
must always be conscientious on ashamedness
and do not ignore it for a moment. If you leave
ofr the consciousncss of ashamedness, you will
lose all meritious virtues. One who has consci-
ousness of ashamedness, will have good conduct.
One who has no consciousness of ashmedness,
will not be difrerent from birds and beasts.
Sil: EBA6=I€ : EttEts.R . ++. HF " 4E Notes: The three division of the day is
morning, noon and evening and of the night is
HA6=tr : Ets*n&. 'f & , th& o
early night, midnight and late night.
MFN/H.#, E fr!*={&. }1tr,8'$* zffiFIH, E There are two ways of gaining nothing, the one
is good and the other bad. Here is the bad way
4lAffiHE+HVt-+. ; I€t$*]Zft Ffi'&, nsiE#ffi n : f of gaining nothing. A man who passes his whole
ft F,fe*€€HZ A . J GFryrHL+H'trfH, firFntr life in vain through sleeping. The good way tm
gains nothing as the Maha Parinirvana Sutra
e^2'4*.) states 'one who has nothing to obtain is called a
man of wisdom' (the immaterial universal reality
behind all phenomena).
EW,4^, ft'#rI$ ' ft,'.fffgiE : ['^BE-s , Inconstant or impermanent, is the first of
Trividya. The Impermanent Sutra states that
zi&ft'#6j " there is no single thing which is not swallowed
by the impermanent.
J<fr241&i€E: !"&*E#* z a&{eii;ffi !,xF,ts The Gatha of Early-Night says: "Ye au-
#fttr, &miFffiiE, tt&ff**U, aiol#ffiHE ? FIfr. dience, hear the Gatha of early-night! The Klesa
is deep without bottom, the ocean of mortality
HEttri€ , ffi,L.,'n*lrmHi o tras no border, there is no boat to take us to

16. lll
I
I
15 tt, 6 {* !.'E l5 15 THE SUTRA OF BEQUEATHED TEACHING 15
cross over the distress. Then how can you be
happy with a sleepz Go ahead with diligence and
braveness, with determination of your mind in
meditation!
,ffiffi+-#,1.2.. " Ashamedness is one of the eleven good mental
conditions.
t.*HE# (6) ADllrONrSHrNc ON ANGER
AND RAGE
[it+]b-6., ]iH /v*ffiffi-ftu+, H' Elffi,L' Ye, Bhikshus! If there were a man who
came and mutilated your body and cut your
, Jfit+HF.jR " fH# n ' nffikff o frffifi,1. , limbs away at eyery joint, you must not hate
and be angry with him, but rather keep your
FU H{biE ' XA'iEt " K,Z.F'fE. ' t+fr.'EftFIt
mind in one point. And you ought to guard
6frYE.-" frYTrK# , ltEIf,'R'H)1X " EXT your mouth, so that no evil words come out of
it. If you pave a way to hateful thoughts there
is a hindrance on your own ray and you would
lose the benefit of meritorious virtues. Patience
#,tt!, " fIrD)ftM? [E#Zg-' Ftj{iffiff#W'F. is a virtue which the ke€ping of every com-
tta1il , +ElLkfr' /FF=n "',H'*{rHE-,L.Et{1ft mandment or anS other austerity cannot equal.
He who can practice patience can truly be
X' H"#Fr#, ff44+ )'. " *l9tl{'Bt' ffiiEflE# called the great man of strength. He who cannot
endure the poison of evil abuses, as if it were
ambrosia to be drunk, cannot be called a
Buddhist or a man of n'isdom. How is this?
trXfi:trtr'&L' mE[E*' #4q &, ! *'frs
Because the harm of anger and rage shatter,s
TiF;jrt.l" ffi-ffi,tgx ' )tffit,E+h" all good Dharma and spoil your good fame and
name, so that, in present or future generations,
people will not like to behold them. You should
know that the angry mind is worse than a
fierce fire. You ought always to guard and watch

17. F-
16 (*, & #. !"E t6 16 THE SUTRA OF BEQUEATHED TEACHING 16
yourselves and do not let them obtain entrance.
No brigand could steal your merit and virtue
than anger and rage. Those householders, dressed
in white clothes, who haye desires but do not
practice the Buddha-Dharm&, are not in a
position to control themselves; but anger is
excusable in them. Those who have left home
and are practising Buddha-Dharma without any
desires, but are still subject to anger and rage,
are unexcusable indeed. For example, the light-
ning and a clap of thunder cannot appear in
the bracing cloud.
Fiil : WLfr+ffiiNHE,L.' 8f{j'Slll' :#i,,'ltjfiEffii Notes: When a person has no anger, even
^
ft#effi 'ffif$a* : ["'f#F : &ft]ftr'tr rc.n &ltlr ]' 1&. when his body is being mutilated, it shows that
his hody and mind are pure. The Vajracchedika-
prajna-paramita Sutra states that when the Rajah
of Kalinga mutilated the Buddha's body, he was
+H . #*{H, r,GAHE,I'E " Hfffiff&fE . s,.AtF . i*fte at that time free from the idea of an ego-entity, a
ffi.ffi#*tH,64flF{Eo.J personality, a being, and a separated individuality.
Wherefore? Because rvhen his limbs were cut
off piece by piece, had he been bound by the
distinctions aforesaid, feelings of anger and rage
would have been aroused within him. The Buddha
remembers that, long ago, sometime during his
last past five hundred mortal lives, he was an
ascetic practising patience. Even then he was
free from those distinctions of separated selfhood.
27"#,: [,WA*€')t , Hffi#dE".l o
Lactzu says that the conqueror is powerful;
the master of himself is strong.
fffi€-#d4<nZ#' -al6##' F' ftr' E E{E' Ambrosia is the nectar of immortality. Four
H-ffi oI€Zf$fqr.* ' kinds of ambrosia are mentioned-green, yellow,

18. t7 It, rt {r !-- l? 17 THE SUTRA OF BEQUEATHED TEACHING 17
red and white- all coming from 'Edible tree' and
known as Sonta.
E&- , ltd^ZUffi " The white clothing is said to be that of
Brahmins and the common people in India.
(7) ADMONTSHTNG ON
t.frfitrtE SELF-INI)ULGENCE
trit$lb-E : H'H FEFN ' -ffififrfr+ ' #ffi& Ye Bhikshus! To feel with hands upon your
head you ought to think of yourself like this:
A' f,++rH?# , D)Z,HiIi " HtrLfrnft., #,fg{6E "I have already given up all fine ornaments. I
, H#*'.MZ. jgJ€{f$E' f"l/Fft'fA1&.Di*ri' lnl wear plain coloured clothing and have an alms-
bowl to beg my living." If arrogance and pride
R HX i62)r.' Rf{+}lftfrk' HWX hni'fi ef' arise, you should immediately extinguish them.
The growth of arrogance and pride is not
7 suitable eyen for the white clothed common
people, much less for those who have left home
and entered the way of Dharma in order to
aehieve deliverance, sutrdue their social position
and practice begging.
Eiffi : fr+BJLIT
=+6
: E'8trfi41EftC]]#U{.fi'd}Jft . Notes: There are two kinds of deliverance
(Moksa). One is the original freedom and the
other deliverance acquired by the ending of all
hindrances (to salvation).
11z,ffit =FFIvt112- ' F,NLbEfr+W&tr-I-T2WITE Begging is one of the twelve means relating
to release from ties to clothing, food, and dwelling
for a Buddhist monk.
r.d ffi fi (8) ADMONISHING ON }'LATTERI
Ye Bhikshus! A mind full of flattery is
Fifr{*lbE : i?tffiZ'L.' 4LEtH# ' -i*fitfi contrary to the way of Buddha-Dharma. Therefore

19. 18 ffi 'L {x !'E l8 18 THE SUTRA OF BEQUEATHED TEACHING 18
ffiHE+,i',. Hfi;?ffi ' {g€ft?E, AiEZA' you ought in simplicity and sincerity to correct
such a mind. You should know that flattery
is a thing of cheating. and lying. It has no
proper place for a man who has entered the
way of Dharma. For this reason, you all must
have a correct mind and base yourselves on
simplicitY.
Il", D ffi (9) LESSENING OF DESIRES
trif+lb-E : Hfr*'&L|r., t-lattJfi., E Ye Bhikshus! you ought to know that a
man of many desires, by reason of his desire
'ffiz/r?t " D'&Z/v, ffiXffiffi , F|JffitlL,€. " Effi for profit, has much sufrering too. The man who
FIWD'&E2H#Tb1H,? D'&Z
has less of desires, neither securing anything
D'&, ftJE46E ' nor wishing anything, therefore, does not have
/ ' F|Jffi;'fiffiDJ* H , /F'&6ffi#TRFT#. t] such a distress. But if you wish to lessen your
desires, you ought to practice it. Even much
,)>'ff#' ,D.FU!E* , ,ftff'Eft , ffi$H#. ' Hffi more than this, is the result of meritorious
virtues of your practicing the lessening of
6E ' HD'ffiX' FUE'-jtr4 : ft.f-D'd," desires. One who has less desires need not by
flattery sway another's mind, nor is he pulling
along with all the roots (faculty of sense). One
who practises the lessening of desires, has a
eontented mind, and has no cause for sorrow
and fear. The things he gets are enough and
there is never an insufficiency at all. One who
has little desire, would attain Nirvana. This is
what is called "the lessening of desires."
Noteg: There are tw'enty-two roots: eye, ear,
Eft : 4i[Ei{ . q t& . H& . 6..fR .9tR
;6tRe1 nose, tongue, body, mind, female organ, male
organ, life, suffering, pleasure, sorrow, joy,
' ,gf& . A& . _E+E . 6tfq .:t,d{ . #& . EfR . iA&

20. 19
tt' .4-1'-
i)|, 1r! 4r
t1-:
.':r: t9 te THE SUTRA OF BEQUEATHED TEACHING 19
. ii,,{fl . f'"'xLdl . ;r:,{:l{ ',!1f ii:Lll ' k!*ulii*u1jl ( trLl
abandoning, faith, zeal, memory, meditation,
wisdom, the power for learning, (the Four Noble
*,;I;) . tliil,f:ti , 11.1$.ili{ii'Ji.-- l'--fl{ "
Truths), the power of having learned (them),
and the power of perfect knowledge (of them).
'O. *n ,€ (10) TrrE SATTSFACTTON
Ye Bhikshus! If you wish to leave ofi all
[ikT.}br: : ]titll$t,i]i+'|iij''ffiiT']n.[. " Jtt sufferings, you ought to see what satisfaction
F.2* , g[ j*;!it{!,*l!:i2rti . *n112n' illf:ir/.itlr is. The means of satisfaction is the basis of
obtaining the rich joy, peace and solidity. A
man of satisfaction, even though he lies on the
ground, still is in the mood of peaee and
happiness. One who is not satisfied, even if he
6fi18.6, fifffitr?fltftr.'1" , Fltrp&2tltlliyr$ : were in the heavenly abode, still would not
accord in his desire. One who is not satisfied,
*L&*nE " even though he be rich, is poor. One who
is satisfied, even though he be poor, is rich.
One who is not satisfied is pulled by the five
desires and, therefore, is pitied by the man
who is satisfied. This is what is called "Satis-
faction."
-.8 # (11) rHE SECLUSTON
I lt j$ ]t 6:.' 6ft :l< lr"t''rii Jtt+ F" E *' "dt Ftll:'l' i' i tlrij Ye Bhikshus! If you wish quietude, inaction,
peace and joy, you should always be away from
' tErffiTElE " ffiif&Z' 'ffiFF:;rT Kili)r'Vttrt- " )t confusion and noise, and live alone in a quiet
retreat. One who lives in a quiet retreat will
be respected by the Sovereign Sakra and Devas
of all heavens. This is why you should leave ofi

21. Oi, 6lk 39- -_ 20 THE SUTRA OF BEQUEATHED TEACHING 20
Z,tE." Effiff$*' ififi*# " E'lnE*i*W' 6 your own and other communities to live alone
in seclusion, to think the way out of sufferings.
iiEH H : ftf,'fr:piL"
If you rejoice in company, have the sufferings
of company, just as when many birds flock upon
the big tree, it is in danger of rotting and
falling. Attachment to the mundane world
drowns one in human sufrering, just as an old
elephant, sinking in the mud, cannot get
Fiffi : ,ffi{.+ , 1,16t1X21.U' El-f --
.^
' himself out. This is what is called "Seclusion."
Notes: Sovereign Sakra is the Lord of Thirty-
t;, three Heavens.
ift +fr'hft.W*f., &FrLvnHtzx ' ffi&Wz "Devas of all heavens" means the six devalokas,
VVE1A rrifrF. i.e., the heavens with sense organs above, Sumeru,
between the Brahmalokas and the earth; the
division of the eighteen Brahmalokas into four
dhyana heavens: and the four heavens without
form, immaterial, consisting only of mind in
,-, ir< H : t-;Zlixf i,! l'l fF ' 1g;ii ,iii {rfit ithl et D' i contemplation.
'i|j 'l'i "Your own corrmunity" indicates your own
o teachers and class-fellows, while " the other
community" means those who are outside the fold
of your teachers and class-fellows.
':i iir;l ii';tE' tl1l1.li'i"i,ll,i#' "To live alone in seclusion" means one who
lives at Aranya.
(T2) TIIE UNADULTERATED PROGRESS
I.ffi E
Ye Bhikshus! If you strive energetically for
[it4$]t-fr. . EWFfrlJ 'FUF.IS#B " ]L#r the unadulterated progress, there is nothing
-Ef1 that is difficult. Ye, therefore, must strive
it S.ig Si'f,t.,1-L''';F,{n,J'zJtF ifr ' Ftlfr2+'6' energetically for the unadulterated progress.

22. aF-
2l ltr ,!.v 4i !- 21
2I THE SUTNA OF BEOUEATHED TEACHING 21
#2,L,'gng('VvflF, I:1rtsfflt< ' , HE?ft For example, a constant trickle of water will
bore a hole in a rock. If the mind of an Acarin
4'$X, X#tr't{+ : E&tl'i'II. " ^#rn,El. (performing the duties of a disciple) becomes
in many ways lazy and inattentive frequently,
it is just like making a fire by friction and
resting before it is hot. Though you want to
have fire, you cannot get it. This is what is
called "the unadulterated progress."
(13) TO APPREHEND AND HOLD
IN THOUGHT
ns**;.#l**r,r.*{r,r Ye Bhikshus! Seek a good friend (one, who
is well known and intimate), seek a good
assistant, there is nothing like you to apprehend
it€,-iit'HffiA&,1., . h5<i,t:#' t1tJX;#9J l:!, " 1; and hold in your wandering thought. If one
apprehends and holds wandering thought, all
id,E&dE' fiFAliff(ffiF, 6ffiFfig " H,ln#,.ffi, the brigands of Klesas are unable to enter in
him. You, therefore, ought to keep your mind
P=f ' FUfrtIfrfl- : F'N,6.;"iit: " concentrated. If one loses his concentration of
mind, he will lose all rneritorious virtues. If
your power of mental concentration is strong
and solid, even though you are caught by the
five desires, they will be unable to harm you; as
if you have worn an armour to go to the
battle-field, there will be no fear at all. This is
what is called "Apprehending and holding of
thought."
Effi: E/ii,|{i#p}f ZEFlrS4r;di " iJ,#,iSr}rit Notes: The man who helps me to gain the
ii'i-F,,[,t'] : ['#4nffi* , *"1lrE]fti " Fnil1li* 1rj{i fd.l4 way for attaining Bodhisattavahood, is called Good
Fridnd. The Saddharma-Pundarika Sutra states:
, 1{i;,1ffi t ffi--.gj-- t}i?.,L' " "A good friend is a great cause, rvhereby men are

23. I
i
Y
I
t, & {x .+- 22
llY,
22 THE SUTRA OF BEQUEATHED TEACHING 22
converted and led to see the Buddha and aroused
to perfect Enlightement."
89.ffiF E (14) DHYANA AND SAMADHI
o
triir+lh51 : +?{ffi,1.-X' "1'FU&t 'L't:ft Ye Bhikshus! If you can keep one-pointed
mind, your mind is then fixed in abstraction.
As your mind is in a fixed abstraction, you can
H#ft. " +34+ft#'' ,L.FU6ff' H'ln'[#zkZ*' understand the characteristics of things in birth
and death in the mundane world. Ye brethren,
#ifitrffi , -if#^7)rffi' trA#7kfri' #16tffift-' you should always practice and cultivate the
various stages of Samadhi (a fixed abstraction)
+Tiffift : -e6Bft." diligently and progressively. One who attains
Sarnadhi, his mind will not cheer up. Just as
a man, whose house with little water is carefully
conserved, can also regulate the reservoir well,
so also are the disciples of the Buddha. For
the sake of obtaining the water of wisdom,
you should practise the Dhyana (meditation)
and fixing of the abstraction (samadhi), and
should not let it leak away. This is what is
iiffi : lti[;[fi/'tjiiiifr'11; : [',t'H:+,$', ;fr$,h!u' called "Samadhi."
Notes: The Manjusri-Panha Sutra states: "The
, l).?*ujt , itijl,C.l/ir.j o essence of the mind is pure in origin, but the faults
have made man to be dirty; we will use the water
[rHf$rf 2;(i , If tJ,$=B+.Lfi. , [ffif:triZ#.+, 'f;-: th of wisdom to cleanse the mind free from stains."
Ch'an is Dhyana, a transliteration; Ting is an
f| jE I : i&. {h 2 ;;i5 i€ * # A +}t n $i # F- interpretation of Samadhi. Ch'an is an element in
, L.
- l,t " i.,!l
Ting, which cover the whole grourd of meditation,
;'i [i€ff.1r*"-1 -#'f' ' fuT:$=B*f&inT :
concentration and abstraction, reaching to the
ultimate beyond emotion. Wordsworth in his poem

24. qt
ffi & 4x ,+'E
23 23 THE SUTRA OF BEQUEATHEIJ TEACHING 23
tf'+*trf;4 4r '
"Tintern Abbey" describes Samadhi as follows:
^)k "...... '. ..That blessed mood,
^+Affi,ir-il;
,L.'I'B'6E7t6i9r1g ' In which the burthen of the mystery,
In which the heavy and the weary weight
#'lStrY3{niriffi' Of all this unintelligible world.
,L.-Et5Fi$'iff FLEJJ ,
Is lightened:-that serene and blessed mood
,d.'hlitlH,Hfi EI1 ; In which the affections gently lead us on,
kHrt'A,$)tiLt' Until, the breath of this corpcreal frame
{l1qfrSltt'n l'<Fr." And even the nrotion of our human blood
Almost suspended, we are laid asleep
Jftw^w{*#rF.' In body, and become a living soul:
,1.frHffi&liHffi:ffi; While with an eye made ouiet by the power
,L.HETfr'&Wfr} , Of harnony, and the deep power of joy,
6EFnH6E4.6t " We see into the life of things."
(fF,EH# )
(15) THE PRAJNA
-8,.€l H Ye Bhikshus! If you have Prajna, then you
will have freedom from greed. You should
#t4tr'#' F|JffiA*' HEI€
Fite+lbE, always look into yourself and do not let yourself
have any fault. Thereby then, you will obtain
+ 'T+Hit. EFUt{**tr 'EVfu+WW" H6 salvation within my teachings of Dharma. If
F€# you do not do so, you are already neither a
ffi# 'E#F#A , V)FA&, NFIT&E !
follower of Dharma nor the common people.
#' FrJftE{atrt Vlht4.+fBtb' /FEffBBRTFt There would be no name to call you in a suitable
way. The true Prajna is a strong and firm ship
FXffitb , -gJmhzil#-e, ftrFffi&l2t'#&' which will carry you across the ocean of old
oS€, decay and death. Again, it is a great
brilliant light in deep darkness of ignorance. It
#2W, 'AE€FJHR, ffiEffi-AA&: ftAE#" is a fine medicine for all who are sick. It is a
sharp ar which cuts the tree of Klesa (delusion,

25. 24 THE SUTRA OF BEQUEATHED TEACHING 24
24 ffi,&4x!;
trials of the passions and of ignorance, which
disturb and distress the mind). For this reason,
you must struggle for hearing the word and
become wise in it, so that you can benefit
yourself and improved. If a man who has the
clarity of Prajna, though he has the physical
eyes to view things, he is a man of view of
non-ignorance. This is what is called "Prajna-"
Fi# : iH#,*r{AJlIfi LriT# , fi_,}f,zI&',tkE , ffi; Notes: Prajna means Wisdom of the highest
and clearest kind, it is the last of the Six para-
{s lI'r',r,i6;2* " mitas which are the Bodhisattvas' iCeals of practice.
There are three modes of attaining moral
W:HtrHZi|ifi=: Of;ilh1 i7,'Flif;'1titfl€a ' e1;r){ wisdom: (1) to attain wisdom from hearingl, (Z)
nlt, t, httirt€H, C i,iril,ij,,p ]S{$+$ffi o to attain wisdorn from reflection, and (3) to attain
wisdom from practice. (of abstracted meditation).
There are ten views mentioned in the Yo-
ffif,.rrr;iu),t',ii-l- , Flj.t;i,)tl:Jjr$,ijlJ.L , JRftljij ll , Eil
gasastra, the last is the view of non-ignorance,
tttj FL|L . namely, the right viev'.
(16) UNSOPHISTICATED ARGUMENT
A.Tffiffi'
Ye Bhikshus! If you enter into many kinds
trtk+tu,E: ffif€ffi--# ' s,L',FUffL, &EIE_fr of sophisticated arguments, then your rnind will
be disturbed and distressed, and though you
X , &*4.+fl4. Ettlh-fr. , H,ef$HEffiL,t'.',ffiffi " have left home, still you will not attain salvation.
#tr',&e lffix#' pEH#ffiEkffiZ,B, 1 ftf,.T Ye Bhikshus! You ought immediately to renounce
the wandering thought and sophisticated argu-
&L-- . u
rE{dffi ^ ments. If you want to obtain the bliss of calm
annihilation, you need only extinguish the illness
of sophisticated arguments. This is what is called
"unsophisticated arguments."