T17n0735_佛說四愿經
大正藏第 17 冊 No. 0735 佛說四愿經
No. 735
佛說四愿經
吳月支國居士支謙譯
聞如是：
一時佛在拘夷那竭國，與五百比丘僧，坐于尼延樹下，為數千萬人說法。於是城中有豪長者，財富無數，名曰純陀。純陀有子，厥年十四，時得重病，不免所疾，遂便喪亡。父母、兄弟、宗親中外莫不愛重，啼哭憂愁，安可言乎！
爾時純陀聞佛來化，心大歡喜，便告其妻言：「今佛在此，宜當往見。聞佛說經法者，莫不解悅，忘憂除患！」即與其妻、親族、僕使俱到佛所，為佛作禮，卻坐一面。長者純陀長跪叉手，前白佛言：「人在世間，積聚錢財，思慮勤苦，不敢衣食，不知佈施、奉持經戒，無尊無卑。獲得如願者，或時命盡。父母、兄弟、妻子、親屬啼哭愁毒，為其棺殮，遣送財寶、衣被、飲食，寧有益於死者不？」
佛告純陀及諸會弟子：「聽我所說，善思念之！」純陀眷屬、諸會弟子皆各叉手，一心受教而聽。
佛言：「人有四愿，不可常保。何等為四？
「第一愿者，是人身。沐浴、莊飾、飯食、五樂常先與之，疾病卒至，不能止之。命盡，軀強在地，不隨人魂神去。空愛重之，復何益也！
「第二愿者，謂有財
【現代漢語翻譯】 現代漢語譯本 佛說四愿經
吳國月支人居士支謙翻譯
我（阿難）是這樣聽說的：
一時，佛陀在拘夷那竭國（Kushinagar，古印度城市），與五百比丘僧人一起，坐在尼延樹（Niyen tree）下，為數千萬人說法。當時城中有一位富有的長者，擁有無數財富，名叫純陀（Chunda）。純陀有一個兒子，年僅十四歲，得了重病，無法痊癒，最終去世。他的父母、兄弟、親戚以及內外親屬都非常愛重他，啼哭憂愁，那種悲痛是難以言表的！
當時，純陀聽說佛陀來此教化，心中非常歡喜，便告訴他的妻子說：『現在佛陀在這裡，我們應該去拜見他。聽說佛陀講經說法的人，沒有不感到解脫喜悅，忘卻憂愁，消除病患的！』於是他和他的妻子、親族、僕人一起到了佛陀那裡，向佛陀行禮，然後退坐在一旁。長者純陀長跪合掌，上前對佛陀說：『人在世間，積聚錢財，思慮勞苦，不敢隨意吃穿，也不知道佈施、奉持經戒，無論尊貴還是卑賤。即使獲得瞭如意的財富，有時也會壽命終結。父母、兄弟、妻子、親屬啼哭悲傷，為他準備棺材，遣送財寶、衣被、飲食，這些對於死者來說，難道有什麼益處嗎？』
佛陀告訴純陀以及在座的弟子們：『聽我說，好好思考！』純陀的眷屬以及在座的弟子們都各自合掌，一心接受教誨並聆聽。
佛陀說：『人有四種願望，是無法永遠保持的。是哪四種呢？』
『第一種願望，是這個人的身體。沐浴、裝飾、飲食、各種享樂總是優先滿足它，但疾病突然到來，卻無法阻止。壽命終結時，強壯的身體只能留在地上，不能跟隨人的靈魂離去。白白地愛重它，又有什麼用呢！』
『第二種願望，是擁有財富。
【English Translation】 English version The Sutra of Four Wishes Spoken by the Buddha
Translated by Layman Zhi Qian from Yuezhi Kingdom of Wu
Thus have I heard:
At one time, the Buddha was in the country of Kushinagar (Kushinagar, an ancient Indian city), with five hundred Bhikshu (monks) sitting under the Niyen tree (Niyen tree), expounding the Dharma (teachings) to thousands of people. At that time, there was a wealthy elder in the city, possessing countless riches, named Chunda (Chunda). Chunda had a son, only fourteen years old, who contracted a serious illness, from which he could not recover, and eventually passed away. His parents, brothers, relatives, and both inner and outer family members loved him dearly, weeping and grieving; the sorrow was beyond words!
At that time, Chunda heard that the Buddha had come to teach, and his heart was filled with joy. He then told his wife, 'Now the Buddha is here; we should go to see him. Those who hear the Buddha expound the Dharma cannot help but feel liberated and joyful, forgetting their sorrows and eliminating their afflictions!' So he, along with his wife, relatives, and servants, went to the Buddha's place, paid respects to the Buddha, and then sat down to one side. The elder Chunda knelt down, joined his palms, and said to the Buddha, 'People in this world accumulate wealth, thinking and toiling, not daring to eat and dress freely, and not knowing about giving alms or upholding the precepts. Whether noble or humble, even if they obtain wealth as they wish, sometimes their lives come to an end. Their parents, brothers, wives, and relatives weep in sorrow, preparing a coffin for them, sending off treasures, clothing, and food. Is there any benefit to the deceased from these things?'
The Buddha said to Chunda and the disciples present, 'Listen to what I say, and contemplate it well!' Chunda's family and the disciples present all joined their palms, wholeheartedly receiving the teachings and listening.
The Buddha said, 'People have four wishes that cannot be permanently maintained. What are the four?'
'The first wish is for this human body. Bathing, adorning, eating, and various pleasures are always given priority, but when illness suddenly arrives, it cannot be stopped. When life ends, the strong body can only remain on the ground, unable to follow the person's spirit. Vainly cherishing it, what is the use!'
'The second wish is to have wealth.'
產、官爵、俸祿。得之者喜，不得愁憂。疾病，死至命盡，所有財物、官爵、俸祿，故在世間，不隨人魂神去，空為愁苦。
「第三愿者，謂有父母、兄弟、妻子、中外、親屬、朋友、知識、恩愛榮樂。疾病，至死命盡，復不能救我命，亦不能隨我魂神去。空啼哭，送我到城外深冢間，以棄我去，各疾還歸。雖追念我，愁苦憂思，不過十日，諸家宗族、男女聚會，相向歌舞，快共飲食，相對談笑，捐忘死人。雖有父母、兄弟、妻子、中外、親屬、朋友、知識，不能共追我命，空悲之，復何益也！
「第四愿者，是人意。天下人少有能守護其意者，皆放心恣意，淫於五樂，貪利疾妒，忿怒斗諍，不通道德。至於身死壽盡，魂神去矣，三者相追逐，不得相離。譬如雀飛，意隨其兩翅，意為身神，兩翅為魂魄，人不能守護其意，皆從惡念所為，殺、盜、貪、淫，以生時所為罪，死入太山地獄中，為飢餓鬼。罪竟，乃出為畜生，當爲人所屠割。作人放心快意故，入三惡道。」
佛告純陀及諸弟子：「當端汝心，守護汝意！諦自思惟：知身非我身，所有財物，亦非我許。當諦計校所有，父母、兄弟、妻子、五種親屬、朋友、知識，官爵、俸祿，念欲得之，無有厭足，謂有益於我身，老、病、死來，皆不能益於
【現代漢語翻譯】 現代漢語譯本 財產、官位爵祿、俸祿，得到的人歡喜，得不到的人憂愁。疾病來臨，直至死亡生命終結，所有的財物、官位爵祿、俸祿，仍然留在世間，不能跟隨人的魂魄離去，白白地為此愁苦。
『第三個願望是，擁有父母、兄弟、妻子、內外親屬、朋友、相識之人，享受恩愛榮華。疾病來臨，直至死亡生命終結，他們也不能救我的命，也不能跟隨我的魂魄離去。只能徒勞地啼哭，送我到城外深深的墳墓間，然後拋棄我離去，各自迅速回家。即使追念我，愁苦憂思，也不過十天，各家宗族男女聚會，互相歌舞，快樂地共同飲食，相對談笑，忘記了死者。即使有父母、兄弟、妻子、內外親屬、朋友、相識之人，也不能一起追回我的生命，徒勞地悲傷，又有什麼用呢！』
『第四個願望是人的意志（意，mind）。天下人很少有能守護自己意志的，都放縱自己的心意，沉溺於五種享樂（五樂，five pleasures），貪圖利益，嫉妒他人，憤怒爭鬥，不相通道德。等到身死壽命終結，魂魄離去，意志、身體、魂魄三者互相追逐，不能分離。譬如麻雀飛行，意志跟隨它的兩翅，意志是身體的神識，兩翅是魂魄，人不能守護自己的意志，都順從惡念所為，殺生、偷盜、貪婪、邪淫，因為生前所犯的罪惡，死後墮入太山地獄（太山地獄，Mount Tai Hell）中，成為飢餓鬼。罪惡受盡，才出來轉生為畜生，被人們宰殺。因為人們放縱自己的心意，所以墮入三惡道（三惡道，three evil realms）。』
佛（佛，Buddha）告訴純陀（純陀，Chunda）及各位弟子：『應當端正你們的心，守護你們的意志！仔細地自我思考：知道身體不是我所擁有的，所有的財物，也不是我所擁有的。應當仔細地計算所有，父母、兄弟、妻子、五種親屬、朋友、相識之人，官位爵祿、俸祿，想要得到它們，沒有滿足的時候，認為對我的身體有益處，但是衰老、疾病、死亡來臨，都不能對我的身體有益處。
【English Translation】 English version Property, official positions and ranks, and salaries. Those who obtain them rejoice, while those who do not are filled with sorrow. When illness strikes, and death brings life to an end, all possessions, official positions and ranks, and salaries remain in the world, unable to follow the soul, causing only empty suffering.
'The third wish is to have parents, siblings, wives, inner and outer relatives, friends, and acquaintances, enjoying love and glory. When illness strikes, and death brings life to an end, they cannot save my life, nor can they follow my soul. They can only weep in vain, escort me to a deep grave outside the city, abandon me there, and quickly return home. Even if they remember me, their sorrow and worry will not last more than ten days. The families and clans, men and women, will gather, sing and dance together, happily eat and drink, and laugh and talk, forgetting the dead. Even with parents, siblings, wives, inner and outer relatives, friends, and acquaintances, they cannot bring back my life, and their vain sorrow is of no benefit!'
'The fourth wish concerns the human mind (意, mind). Few people in the world are able to guard their minds; they all indulge their desires, wallowing in the five pleasures (五樂, five pleasures), coveting profit, envying others, becoming angry and contentious, and disbelieving in morality. When their bodies die and their lives end, their souls depart, and the mind, body, and soul chase after each other, unable to separate. It is like a sparrow flying, with the mind following its two wings. The mind is the spirit of the body, and the two wings are the soul. People cannot guard their minds and follow their evil thoughts, committing killing, stealing, greed, and lust. Because of the sins committed during their lives, they fall into the Mount Tai Hell (太山地獄, Mount Tai Hell) after death, becoming hungry ghosts. When their sins are exhausted, they are reborn as animals, to be slaughtered by humans. Because people indulge their desires, they fall into the three evil realms (三惡道, three evil realms).'
The Buddha (佛, Buddha) said to Chunda (純陀, Chunda) and his disciples: 'You should straighten your minds and guard your intentions! Carefully contemplate: know that the body is not mine, and all possessions are not mine either. You should carefully consider all, parents, siblings, wives, five kinds of relatives, friends, acquaintances, official positions and ranks, and salaries. Desiring to obtain them, there is no satisfaction, thinking they are beneficial to my body, but when old age, sickness, and death come, they cannot benefit my body.'
我身，亦不能為我卻之。人不能自拔為道，如鸚鵡鳥愛其毛尾，為射獵者所得。賢者諦知，是四愿不隨人魂神去，空為之困苦。因拔恩愛之根，絕三惡之道，得三善道：一者、不復老；二者、不復病；三者、不復死。堅守護其意，乃可得度！」
諸弟子聞經歡喜，為佛作禮。◎
佛說四愿經
◎佛念天地八方之外，萬物受性皆懷憂苦，常傷人民，含血蠕動，不得自在。與天爭命，皆當歸死。骸骨銷爛，下入于土；精神飛翔，展轉五道，為善上天，為惡入淵。凡人生時，所為善惡，精神魂魄，隨其殃福。生時為人，孝順父母、忠信事君，死得上天。如世間人，積德為善，仕宦求官位，至公侯豪貴。富樂貧賤困厄，皆由宿命。行伐殺酷虐，生為惡人，死受重酬。自為心侯主招百兇，快心之歡必有後患。帝王人民，俱惑于道，寄託父母。作善福壽，為惡貧苦。盜竊欺人、負債不償、借貸不歸，死後當爲奴婢牛馬，或作大豬，屠割剝其軀，稱賣償人。作人慳貪，不肯佈施，死為餓鬼，不得衣食。如乞丐人，以刀截肉，叩頭求食。此皆先時，為人貪殘悖逆，不信為善。傷殺盜竊、受人婦女、讒言兩舌、飲酒斗亂，死入地獄，掠笞燒煮，身更蠆毒，苦痛無極。人有六憂、三苦、四痛，佛戢轉化，生死不絕。棄國
【現代漢語翻譯】 現代漢語譯本：我的身體，也不能為我免除這些（四件事）。人不能自己解脫而悟道，就像鸚鵡愛惜自己的羽毛，反而被獵人捕獲。賢者明白這個道理，這四個願望（不老、不病、不死、不離所愛）不會隨著人的靈魂而去，只是徒增困苦。因此要拔除恩愛之根，斷絕三惡道（地獄、餓鬼、畜生），得到三善道（天、人、阿修羅）：一者，不再衰老；二者，不再生病；三者，不再死亡。堅定守護自己的意念，才能得到解脫！'
眾弟子聽聞佛經，歡喜踴躍，向佛作禮。◎
《佛說四愿經》
◎佛陀思念天地八方之外，萬物秉性都懷有憂愁和痛苦，常常傷害人民，即使是含血蠕動的生物，都不得自在。與天爭命，最終都要歸於死亡。骸骨腐爛，最終歸於塵土；精神飛翔，輾轉於五道（地獄、餓鬼、畜生、人、天），行善者昇天，作惡者墮入深淵。凡人活著的時候，所作的善惡，精神魂魄都會隨著其業報。活著的時候做人，孝順父母、忠誠守信地侍奉君主，死後就能昇天。如同世間之人，積德行善，通過做官來求得官位，直至公侯豪貴。富裕快樂、貧窮困厄，都是由前世的命運所決定。如果行為殘暴兇狠，殺戮成性，那麼今生就會成為惡人，死後會受到嚴厲的懲罰。放縱自己的心意，招致各種兇險，一時的快樂必然會帶來長久的禍患。帝王和百姓，都迷惑於世俗之道，寄託于父母。行善則有福壽，作惡則受貧苦。盜竊欺騙他人、欠債不還、借貸不歸還，死後應當轉世為奴婢牛馬，或者變成大豬，被宰殺剝皮，稱重出售來償還債務。做人時如果慳吝貪婪，不肯佈施，死後會變成餓鬼，得不到衣食。就像乞丐一樣，用刀割自己的肉，叩頭乞求食物。這些都是因為前世為人時貪婪殘暴、悖逆不道，不相信行善的緣故。傷害殺戮盜竊、姦淫他人婦女、用讒言搬弄是非、飲酒爭鬥，死後會墮入地獄，遭受鞭打燒煮，身體遭受毒蟲的啃噬，痛苦沒有盡頭。人有六種憂愁、三種痛苦、四種痛楚，佛陀教化轉化，生死輪迴永無止境。拋棄國家
【English Translation】 English version: 'My body also cannot prevent these (four things) for me. People cannot liberate themselves to attain enlightenment, just like a parrot cherishes its feathers and tail, only to be caught by hunters. The wise understand this truth: these four wishes (not to age, not to get sick, not to die, not to be separated from loved ones) will not follow one's soul, only adding to suffering. Therefore, one must uproot the roots of love and attachment, cut off the three evil paths (hell, hungry ghosts, animals), and attain the three good paths (heaven, humans, asuras): first, no longer aging; second, no longer getting sick; third, no longer dying. Firmly guard one's mind, and then one can attain liberation!'
The disciples, hearing the sutra, rejoiced and made obeisance to the Buddha. ◎
The Sutra of the Four Wishes Spoken by the Buddha
◎ The Buddha contemplates that beyond the eight directions of heaven and earth, all beings by nature harbor sorrow and suffering, constantly harming people. Even creatures that wriggle with blood cannot be free. Contending with heaven for life, all must eventually return to death. Bones decay, eventually returning to dust; spirits fly, transmigrating through the five paths (hell, hungry ghosts, animals, humans, heaven). Those who do good ascend to heaven, those who do evil fall into the abyss. When people are alive, their good and evil deeds, spirit and soul, will follow their karmic rewards. When alive, being a person, being filial to parents, and serving the ruler with loyalty and trustworthiness, one can ascend to heaven after death. Like people in the world, accumulating merit and doing good, seeking official positions through government service, reaching the ranks of dukes, marquises, and nobles. Wealth and happiness, poverty and hardship, are all determined by past lives. If one acts cruelly and violently, killing and being ruthless, then in this life one will become an evil person, and after death will receive severe punishment. Indulging one's mind invites all kinds of misfortune; momentary pleasure will inevitably bring lasting trouble. Emperors and common people are all deluded by worldly ways, relying on parents. Doing good brings blessings and longevity, doing evil brings poverty and suffering. Stealing and deceiving others, defaulting on debts, borrowing and not returning, after death one should be reborn as slaves, cattle, or horses, or become large pigs, slaughtered, skinned, weighed, and sold to repay debts. If one is stingy and greedy, unwilling to give alms, after death one will become a hungry ghost, unable to obtain food and clothing. Like beggars, cutting their own flesh with knives, kowtowing and begging for food. All of this is because in past lives one was greedy, cruel, rebellious, and did not believe in doing good. Harming, killing, stealing, committing adultery with other people's wives, using slander and double tongues, drinking alcohol and fighting, after death one will fall into hell, suffering whipping, burning, and boiling, the body suffering the bites of poisonous insects, the pain without end. People have six sorrows, three sufferings, and four pains. The Buddha teaches and transforms, the cycle of birth and death never ceases. Abandoning the kingdom
捐王，求自然道，積德累歲，乃得道真。神明徹照，悉見天地絕洞之外，知人鳥獸蟲豸所言、心所趣向。佛念人死，如大風卒至無期。人死至無時，當與心爭諍，為善勿疑。佛以經道勸勵，賢者目所不見、耳所不聞。崛奇珍寶，何益於己？諸為道者，當信經戒守善以死，不犯惡生，道不可失，德不可離。遠道失德，如兒生無母、魚脫于淵。人死復生，如蠶渾沌繭中、穿絲出飛。其神故一，變形易殼。道成於微，五戒得根。弟子聞經歡喜，前受教，是為痛癢要識如諦知也。何等為思想識？為身六思想。眼裁思想，耳鼻口身意裁思想。如是六思想。何等為思想習識？裁習為思想習，如是為思想習識。何等為思想盡識？裁盡為思想盡識，如是為思想盡識。何等為思想盡受行識？是為八行識識。識識諦見到諦定意為八，如是盡思想受行識。何等為思想味識？所為思想因緣生樂得意喜，如是為思想味識。何等為思想腦識？所為思想不常盡苦轉法，如是為思想腦識。何等為思想要識？所思想欲貪能解、欲貪能斷、欲貪能自度，如是為思想要識。何等為生死識？為六身生死識，眼裁生死識、耳鼻口身意裁行，如是為生死識。何等為生死習、裁習、生死習識？何等為生死盡識？裁盡為生死盡識。何等為生死欲盡受行識？為是八行識，諦
見至諦定為八，如是為生死欲滅受行識。何等為生死味識？所為生死因緣生樂喜意，如是為生死味識。何等為生死腦識？所有生死不常盡苦轉法，如是為生死腦識。何等生死要識？所為生死欲貪、隨欲貪，能斷、欲能度，如是為生死要識。何等為識身六衰識？眼裁識、耳鼻口身意裁識，如是為識識。何等為識習？命字習為識習，如是習為識。何等為識盡為識？命字盡為盡識，如是為盡識。何等為識盡受行為識？八行，諦見至諦定為八，如是為識盡欲受行如諦識。何等為識味知所識？因緣故生樂生喜意，如是為味生為味識知。何等為識腦識所識？為盡為苦為轉，如是為識腦識。何等為要識所識？欲貪能活、欲貪能斷能度，如是為要識。
如是，比丘！七處為覺知。何等為七？色、習、盡、道、味、苦、要。是五陰各有七事。何等為三觀識？亦有七事，得五陰成六衰。觀身為色一，觀五陰為二，觀六衰為三，故言三觀。比丘能曉七處，亦能三觀，不久行墮道斷結，無有結，意脫黠活，見道見要，一證受止，已斷生死，意行所作意，不復來還生死，得道。
佛說如是。比丘歡欣受行。
【現代漢語翻譯】 現代漢語譯本 什麼是見至諦定為八？就是對於生死欲滅的感受、行為和認知。這就是見至諦定為八，如此理解生死欲滅的受、行、識。 什麼是生死的味識？就是因為生死的因緣而產生的快樂和喜悅。這就是生死的味識。 什麼是生死的腦識？就是所有生死中不恒常、終將消逝的痛苦和轉變之法。這就是生死的腦識。 什麼是生死要識？就是對於生死的慾望和貪婪，以及隨之而來的慾望和貪婪，能夠斷除和超越這些慾望。這就是生死要識。 什麼是識身六衰識？就是眼、耳、鼻、口、身、意這六種感官的認知。這就是識身六衰識。 什麼是識習？就是以『命』字為代表的習性。這種習性就是識習。 什麼是識盡為識？就是以『命』字的消逝為代表的盡識。這就是盡識。 什麼是識盡受行為識？就是八正道，通過諦見達到諦定為八。這就是識盡欲受行如諦識。 什麼是識味知所識？就是因為因緣而產生的快樂和喜悅。這就是味生，是味識所認知的內容。 什麼是識腦識所識？就是終將消逝、痛苦和轉變。這就是識腦識所認知的內容。 什麼是識要識所識？就是慾望和貪婪能夠讓人存活，但也能被斷除和超越。這就是要識所認知的內容。 如此，比丘們！七處是覺知的對象。什麼是七處？就是色、習、盡、道、味、苦、要。這五陰各有七事。什麼是三觀識？也有七事，得到五陰成就六衰。觀察自身為色一，觀察五陰為二，觀察六衰為三，所以說是三觀。比丘能夠明白七處，也能進行三觀，不久就能行於正道，斷除煩惱，沒有束縛，意念解脫，聰慧敏捷，見到正道，見到要義，一旦證悟就能止息，已經斷除了生死輪迴，意念和行為都已完成，不再回到生死之中，證得解脫之道。 佛陀如此宣說。比丘們歡喜地接受並修行。
【English Translation】 English version What is 'seeing truth and attaining samadhi as eight'? It is the feeling, action, and consciousness regarding the desire to extinguish birth and death. This is 'seeing truth and attaining samadhi as eight,' thus understanding the feeling, action, and consciousness of extinguishing the desire for birth and death. What is the 'taste consciousness' of birth and death? It is the joy and happiness arising from the causes and conditions of birth and death. This is the 'taste consciousness' of birth and death. What is the 'brain consciousness' of birth and death? It is all the impermanent, ultimately vanishing suffering and transforming dharma within birth and death. This is the 'brain consciousness' of birth and death. What is the 'essential consciousness' of birth and death? It is the desire and greed for birth and death, and the subsequent desire and greed, which can be severed and transcended. This is the 'essential consciousness' of birth and death. What is the 'consciousness of the six senses of the body'? It is the cognition of the six senses: eye, ear, nose, mouth, body, and mind. This is the 'consciousness of the six senses of the body'. What is 'consciousness habit'? It is the habit represented by the word 'life'. This habit is 'consciousness habit'. What is 'consciousness exhaustion as consciousness'? It is the exhaustion consciousness represented by the vanishing of the word 'life'. This is 'exhaustion consciousness'. What is 'consciousness exhaustion feeling action as consciousness'? It is the Eightfold Path, attaining samadhi as eight through seeing the truth. This is 'consciousness exhaustion desire feeling action as true consciousness'. What is 'consciousness taste knowing what is known'? It is the joy and happiness arising from causes and conditions. This is 'taste arising', which is what 'taste consciousness' knows. What is 'consciousness brain consciousness what is known'? It is vanishing, suffering, and transformation. This is what 'consciousness brain consciousness' knows. What is 'essential consciousness what is known'? It is that desire and greed can allow one to live, but can also be severed and transcended. This is what 'essential consciousness' knows. Thus, monks! The seven places are objects of awareness. What are the seven places? They are form (rupa), habit (habit), exhaustion (extinction), path (marga), taste (taste), suffering (dukkha), and essence (essence). These five aggregates each have seven aspects. What is the 'three contemplations consciousness'? It also has seven aspects, obtaining the five aggregates and achieving the six senses. Observing oneself as form is one, observing the five aggregates is two, observing the six senses is three, therefore it is said to be three contemplations. If a monk can understand the seven places and also perform the three contemplations, he will soon walk on the right path, cut off afflictions, have no bonds, his mind will be liberated, he will be wise and quick, see the path, see the essence, and once enlightened, he will cease, having cut off the cycle of birth and death, his mind and actions will be complete, and he will not return to birth and death, attaining the path of liberation. The Buddha spoke thus. The monks joyfully accepted and practiced.