The Medium Discourses
Chapter 3: Related to Śāriputra
| （二九）舍梨子相應品、大拘絺羅經第九(初一日誦) | 29. Mahākauṣṭhila |
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| 我聞如是： 一時，佛遊王舍城，在竹林、加蘭哆園。 | 1. Thus I have heard:1 One time, the Buddha traveled to Rājagṛha and was staying at Squirrel Park in the Bamboo Grove.2 |
| 爾時，尊者舍梨子則於晡時從燕坐起。 至尊者大拘絺羅所，共相問訊，却坐一面。 | 2. 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.3 |
| 尊者舍梨子語尊者大拘絺羅： 「我欲有所問。 聽我問耶？」 | 3. Venerable Śāriputra said to Venerable Mahākauṣṭhila, “I have a question. May I ask it?” |
| 尊者大拘絺羅答曰： 「尊者舍梨子，欲問便問。 我聞已，當思。」 | Venerable Mahākauṣṭhila replied, “Venerable Śāriputra, if you’d like to ask a question, then ask it. Once I hear it, I’ll consider it.” |
| 尊者舍梨子問曰： 「賢者大拘絺羅，頗有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 4. 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?”4 |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知不善、知不善根。 云何知不善？ 謂身惡行不善，口、意惡行不善。 是謂知不善。 | 5. 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. |
| 「云何知不善根？ 謂貪不善根，恚、癡不善根。 是謂知不善根。 尊者舍梨子，若有比丘如是知不善及不善根者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 6. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 7. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知善、知善根。 云何知善？ 謂身妙行善，口、意妙行善。 是謂知善。 | 8. 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. |
| 「云何知善根？ 謂無貪善根，無恚、無癡善根。 是謂知善根。 尊者舍梨子，若有比丘如是知善，知善根者，是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 9. “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.5 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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 10. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知食如真，知食習，知食滅，知食滅道如真。 | 11. 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. |
| 「云何知食如真？ 謂有四食。 一者摶食麤、細。 二者更樂食。 三者意思食。 四者識食。 是謂知食如真。 云何知食習如真？ 謂因愛便有食。 是謂知食習如真。 云何知食滅如真？ 謂愛滅食便滅。 是謂知食滅如真。 云何知食滅道如真？ 謂八支聖道，正見⋯⋯乃至⋯⋯正定為八。 是謂知食滅道如真。 | 12. “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.6 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. |
| 「尊者舍梨子，若有比丘如是知食如真，知食習，知食滅，知食滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 13. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 14. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知漏如真，知漏習，知漏滅，知漏滅道如真。 | 15. 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. |
| 「云何知漏如真？ 謂有三漏：欲漏、有漏、無明漏。 是謂知漏如真。 云何知漏習如真？ 謂因無明便有漏。 是謂知漏習如真。 云何知漏滅如真？ 謂無明滅漏便滅。 是謂知漏滅如真。 云何知漏滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知漏滅道如真。 | 16. “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.7 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. |
| 「尊者舍梨子，若有比丘如是知漏如真，知漏習，知漏滅，知漏滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 17. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 18. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知苦如真，知苦習、知苦滅、知苦滅道如真。 | 19. 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. |
| 「云何知苦如真？ 謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦。 是謂知苦如真。 云何知苦習如真？ 謂因老死便有苦。 是謂知苦習如真。 云何知苦滅如真？ 謂老死滅苦便滅。 是謂知苦滅如真。 云何知苦滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知苦滅道如真。 | 20. “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.8 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. |
| 「尊者舍梨子，若有比丘如是知苦如真，知苦習、知苦滅、知苦滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 21. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 22. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知老死如真，知老死習、知老死滅、知老死滅道如真。 | 23. 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. |
| 「云何知老？ 謂彼老耄，頭白、齒落、盛壯日衰、身曲、脚戾。 體重氣上，柱杖而行。 肌縮，皮緩，皺如麻子。 諸根毀熟，顏色醜惡。 是名老也。 云何知死？ 謂彼眾生，彼彼眾生種類，命終。 無常，死喪，散，滅。 壽盡，破壞，命根閉，塞。 是名死也。 此說死，前說老，是名老死。 是謂知老死如真。 | 24. “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. |
| 「云何知老死習如真？ 謂因生便有老死。 是謂知老死習如真。 云何知老死滅如真？ 謂生滅老死便滅。 是謂知老死滅如真。 云何知老死滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知老死滅道如真。 | 25. “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. |
| 「尊者舍梨子，若有比丘如是知老死如真，知老死習、知老死滅、知老死滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 26. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 27. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知生如真，知生習、知生滅、知生滅道如真。 | 28. 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. |
| 「云何知生如真？ 謂彼眾生、彼彼眾生種類生則生，出則出，成則成。 興起五陰，已得命根。 是謂知生如真。 云何知生習如真？ 謂因有便有生，是謂知生習如真。 云何知生滅如真？ 謂有滅生便滅。 是謂知生滅如真。 云何知生滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知生滅道如真。 | 29. “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. |
| 「尊者舍梨子，若有比丘如是知生如真，知生習、知生滅、知生滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 30. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 31. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知有如真，知有習、知有滅、知有滅道如真。 | 32. 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. |
| 「云何知有如真？ 謂有三有：欲有、色有、無色有。 是謂知有如真。 云何知有習如真？ 謂因受便有有。 是謂知有習如真。 云何知有滅如真？ 謂受滅有便滅。 是謂知有滅如真。 云何知有滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八，是謂知有滅道如真。 | 33. “How does he truly know existence? It means that there are three existences: Desire existence, form existence, and formless existence.9 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. |
| 「尊者舍梨子，若有比丘如是知有如真，知有習、知有滅、知有滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 34. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 35. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知受如真，知受習、知受滅、知受滅道如真。 | 36. 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. |
| 「云何知受如真？ 謂有四受：欲受、戒受、見受、我受。 是謂知受如真。 云何知受習如真？ 謂因愛便有受。 是謂知受習如真。 云何知受滅如真？ 謂愛滅受便滅。 是謂知受滅如真。 云何知受滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八，是謂知受滅道如真。 | 37. “How does he truly know grasping? It means that there are four graspings: grasping desires, grasping precepts, grasping views, and grasping self.10 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. |
| 「尊者舍梨子，若有比丘如是知受如真，知受習、知受滅、知受滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 38. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 39. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知愛如真，知愛習、知愛滅、知愛滅道如真。 | 40. 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. |
| 「云何知愛如真？ 謂有三愛：欲愛、色愛、無色愛。 是謂知愛如真。 云何知愛習如真？ 謂因覺便有愛。 是謂知愛習如真。 云何知愛滅如真？ 謂覺滅愛便滅。 是謂知愛滅如真。 云何知愛滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知愛滅道如真。 | 41. “How does he truly know craving? It means that there are three cravings: craving of desire, craving of form, and craving of formlessness.11 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. |
| 「尊者舍梨子，若有比丘如是知愛如真，知愛習、知愛滅、知愛滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 42. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 43. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知覺如真，知覺習、知覺滅、知覺滅道如真。 | 44. 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. |
| 「云何知覺如真？ 謂有三覺：樂覺、苦覺、不苦不樂覺。 是謂知覺如真。 云何知覺習如真？ 謂因更樂便有覺。 是謂知覺習如真。 云何知覺滅如真？ 謂更樂滅覺便滅。 是謂知覺滅如真。 云何知覺滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知覺滅道如真。 | 45. “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. |
| 「尊者舍梨子，若有比丘如是知覺如真，知覺習、知覺滅、知覺滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 46. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 47. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知更樂如真，知更樂習、知更樂滅、知更樂滅道如真。 | 48. 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. |
| 「云何知更樂如真？ 謂有三更樂：樂更樂、苦更樂、不苦不樂更樂。 是謂知更樂如真。 云何知更樂習如真？ 謂因六處便有更樂。 是謂知更樂習如真。 云何知更樂滅如真？ 謂六處滅更樂便滅。 是謂知更樂滅如真。 云何知更樂滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知更樂滅道如真。 | 49. “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. |
| 「尊者舍梨子，若有比丘如是知更樂如真，知更樂習、知更樂滅、知更樂滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 50. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 51. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知六處如真，知六處習、知六處滅、知六處滅道如真。 | 52. 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. |
| 「云何知六處如真？ 謂眼處，耳、鼻、舌、身、意處。 是謂知六處如真。 云何知六處習如真？ 謂因名色便有六處。 是謂知六處習如真。 云何知六處滅如真？ 謂名色滅六處便滅。 是謂知六處滅如真。 云何知六處滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知六處滅道如真。 | 53. “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. |
| 「尊者舍梨子，若有比丘如是知六處如真，知六處習、知六處滅、知六處滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 54. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 55. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知名色如真，知名色習、知名色滅、知名色滅道如真。 | 56. 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. |
| 「云何知名？ 謂四非色陰為名。 云何知色？ 謂四大及四大造為色。 此說色，前說名，是為名色，是謂知名色如真。 云何知名色習如真？ 謂因識便有名色。 是謂知名色習如真。 云何知名色滅如真？ 謂識滅名色便滅。 是謂知名色滅如真。 云何知名色滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知名色滅道如真。 | 57. “How does he know name? It means name is the four aggregates that aren’t form.12 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. |
| 「尊者舍梨子，若有比丘如是知名色如真，知名色習、知名色滅、知名色滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 58. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 59. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知識如真，知識習、知識滅、知識滅道如真。 | 60. 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. |
| 「云何知識如真？ 謂有六識：眼識，耳、鼻、舌、身、意識。 是謂知識如真。 云何知識習如真？ 謂因行便有識。 是謂知識習如真。 云何知識滅如真？ 謂行滅識便滅。 是謂知識滅如真。 云何知識滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知識滅道如真。 | 61. “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. |
| 「尊者舍梨子，若有比丘如是知識如真，知識習、知識滅、知識滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 62. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，頗更有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？」 | 63. 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?” |
| 答曰： 「有也。 尊者舍梨子，謂有比丘知行如真，知行習、知行滅、知行滅道如真。 | 64. 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.13 |
| 「云何知行如真？ 謂有三行：身行、口行、意行。 是謂知行如真。 云何知行習如真？ 謂因無明便有行。 是謂知行習如真。 云何知行滅如真？ 謂無明滅行便滅。 是謂知行滅如真。 云何知行滅道如真？ 謂八支聖道，正見⋯乃至⋯正定為八。 是謂知行滅道如真。 | 65. “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. |
| 「尊者舍梨子，若有比丘如是知行如真，知行習、知行滅、知行滅道如真者。 是謂比丘成就見，得正見，於法得不壞淨，入正法中。」 | 66. “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.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 尊者舍梨子歎已，歡喜，奉行。 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” After praising him, Venerable Śāriputra then rejoiced and approved. |
| 尊者舍梨子復問曰： 「賢者大拘絺羅，若有比丘無明已盡，明已生。 復作何等？」 | 67. 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?” |
| 尊者大拘絺羅答曰： 「尊者舍梨子，若有比丘無明已盡，明已生，無所復作。」 | 68. Venerable Mahākauṣṭhila replied, “Venerable Śāriputra, if a monk has ended ignorance and produced insight, there is nothing more for him to do.” |
| 尊者舍梨子聞已，歎曰： 「善哉！善哉，賢者大拘絺羅！」 | Hearing this, Venerable Śāriputra praised him, “Good! Good, Venerable Mahākauṣṭhila!” |
| 如是，彼二尊更互說義。 各歡喜，奉行，從坐起去。 | 69. 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. |
Notes
- For the source text, cf. T26.1.461b22-4b16. Its direct parallel is MN 9, and similar texts include AN 9.13 and SĀ 344. There is also a Sanskrit parallel titled the Dṛṣṭisampannasūtra (cf. SF 172).
In MN 9, this discourse is a lecture given by Sāriputta to an assembly of monks, but otherwise the content is very similar. [back] - Squirrel Park in the Bamboo Grove. C. 竹林、加蘭哆園, P. veḷuvana kalandakanivāpa. This was a refuge created for squirrels to be fed regularly. There was a legend that it was created by a king after a squirrel woke him from a nap while a viper was slithering nearby. Feeling that he had been saved by a tree spirit in the guise of a squirrel, he decreed that the squirrels in the forest be fed as a repayment for their protection. Squirrels are famous for their bravery when combating snakes, being immune to their venom in many cases, and they bark warnings when they spot predators on the ground or in the air. It’s entirely possible that this legend was based on true events. [back]
- Śāriputra. C. 舍梨子 (EMC. ʃɪă-lɪi + “son” = Pr. śariputra), G. śariputra, P. sāriputta, S. śāriputra.
Mahākauṣṭhila. C. 大拘絺羅 (EMC. “great” + kɪu-ṭ‘ɪi-la = Pr. Mahākoṭhila?), G. ?, P. mahākoṭṭhita, S. mahākauṣṭhila. [back] - C. 頗有事因此事，比丘成就見，得正見，於法得不壞淨，入正法耶？, P. ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?, S. āryaśrāvako ’smin dharmavinaye dṛṣṭisaṁpannaś ca bhavati, ṛjvyā ca dṛṣṭyā samanvāgato bhavati, buddhe cāvetyaprasādena samanvāgato bhavati, āgata imaṁ saddharmam upagata imaṁ saddharmam avaiti saddharmam ity ucyate.
These three versions all share certain expressions and depart with each other in different ways. E.g., 成就見 = S. dṛṣṭisaṁpanna = G. diṭhisaṃpaṃna, but 不壞淨 = G. abhejaprasada but not P. aveccappasāda or S. avetyaprasāda. The S. version has the noble disciple placing their faith in the Buddha, rather than the Dharma. It also shares the expression “straight view” (ṛjvyā ca dṛṣṭyā) with the P. (ujugatāssa diṭṭhi). 正見 technically could mean “straight view,” but it seems an unlikely choice when there are better words in C. [back] - In MN 9, what’s unskillful and skillful is defined as the ten unskillful and ten skillful deeds, which covers physical, verbal, and mental deeds. The S. edition agrees with our present text. [back]
- portioned food, either crude or fine … food of contact … food of mental intention … food of awareness. C. 摶食麤、細⋯更樂食⋯意思食⋯識食, P. kabaḷīkāro āhāro oḷāriko vā sukhumo vā … phasso … manosañcetanā … viññāṇaṁ, S. kabaḍiṁkāra āhāra audārikaḥ sūkṣmaś ca … sparśo … manaḥsañcetanā … vijñānaṁ.
It should be noted that Sarvāstivāda Abhidharma definitions of these four kinds of food were fairly prosaic in meaning, and generally referred to conditions for newly born beings to reach maturity. E.g., “food of contact” was explained using the example of birds needing to roost on their eggs for them to hatch (cf. Saṅgītiparyāya: T1536.26.400b26-c5). “Food of mental intention” was explained using the example of a sea turtle that buries her eggs on a sandy beach and returns to the sea. The turtles in the eggs think of their mother in order to hatch. If they don’t, then the eggs will die and spoil (cf. ibid.: T1536.26.400c5-11). “Food of awareness” is explained by citing the Buddha’s teaching to Phalguna when he tells him: “ … the food of awareness causes future birth to happen” (ibid.: T1536.26.400c11-5).
Thus, the upshot of these four kinds of food are that they support the birth and maturation of sentient beings. Ceasing them will bring an end to rebirth. [back] - the contaminants of desire, contaminants of existence, and contaminant of ignorance. C. 欲漏、有漏、無明漏, S. kāmāsravo bhavāsravo ’vidyāsravaḥ. This section is placed at the end of the discourse in MN 9, presumably as a synonym for ignorance in the chain of dependent origination. In the present text and S. version, the final step of ignorance is left without a definition.
In Sarvāstivāda Abhidharma, these three contaminants (C. 漏, S. āsrava) were defined in this way: “The contaminants of desire are all the bonds, fetters, tendencies, subsidiary afflictions, and hindrances connected with the desire realm, except for ignorance. The contaminants of existence are all the bonds, fetters, tendencies, subsidiary afflictions, and hindrances connected with the form and formless realms, except for ignorance. The contaminant of ignorance is lack of knowledge about the three realms” (cf. Saṅgītiparyāya: T1536.26.383a5-9). [back] - there is suffering because of old age and death … suffering ceases when old age and death cease. MN 9 here inserts definitions of the second the third noble truths; i.e., that craving brings about suffering, and suffering ceases when craving ceases. Here, the context of the chain of dependent origination in reverse is maintained, and so it instead says old age and death are what cause suffering to form or cease. The S. version agrees with MN 9 in this case. [back]
- desire existence, form existence, and formless existence. The Dharmaskandha commentary on this step of dependent origination (T1537.26.512b26-c9) notes two different interpretations found in sūtras. The first is that existence refers to the five aggregates that exist in each of the three realms. The second is that the three existences refer to deeds that will have the result of bringing about a future life in one of the three realms. [back]
- grasping desires, grasping precepts, grasping views, and grasping self. The Dharmaskandha commentary on this step of dependent origination (T1537.26.512b11-9) defines these four graspings in this way: Grasping desires means all the bonds, fetters, tendencies, subsidiary afflictions, and hindrances connected with the desire realm, except for views. Grasping precepts means grasping precepts and rules to be pure, liberated, escape, and to transcend pleasure and pain. Grasping views means having personality view, extreme views, wrong views, and grasping to views. Grasping self means all the bonds, fetters, tendencies, subsidiary afflictions, and hindrances connected with the form or formless realms, except for views. Thus, we can see that here grasping desires and grasping self are nearly identical to the contaminants of desire and existence. [back]
- craving of desire, craving of form, and craving of formlessness. The Dharmaskandha commentary on this step of dependent origination (T1537.26.510a13-2b25) doesn’t define craving in these terms, though it does cite a sūtra passage that mentions craving of desires and existence, which is roughly equivalent, if we assume the craving of existence was divided into craving of form and formlessness to make three.
The three cravings do occur in the Saṅgītiparyāya (T1536.26.382b21-c12), however. There, craving of desire is interpreted either as the greed, pursuit, and obsession with desires, the eighteen spheres, twelve senses, and five aggregates of the desire realm, or the five aggregates that exist from the Avici Hell up to the Paranirmitavaśavartin Heaven. The cravings of form and formlessness are similarly defined for their respective objects and realms of existence.
MN 9, like the Dharmaskandha commentary, defines craving in terms of craving for the six sense experiences. [back] - four aggregates that aren’t form. They would be feeling, conception, volition, and awareness. The Theravāda tradition differs in substituting contact, intention, and consideration for volition and awareness, which is the way the Dharmaguptaka tradition defined name, too. Thus, we see this doctrinal difference when comparing MN 9 with this text. The difference in the two viewpoints seems to be that for some Buddhists name and form represents the objects of mental experience, and so they must be seperate from the observing aspect of mind. For others, name and form was a shorthand for the five aggregates (i.e., a person), and so they defined it in terms that included mind in the category of name. [back]
- actions. C. 行, G. saṃkhara, P. saṅkhāra, S. saṃskāra. It’s initially confusing that the standard C. translation of S. saṃskāra was 行, which simply means “action, practice, conduct.” Depending on context, saṃskāra often refers to volition, or will, as well as conditioned things. The situation becomes clearer when we investigate the ways in which saṃskāra was defined in the context of dependent origination. In the Theravāda interpretation, saṅkhāra represents past life intentions to commit actions that have resulted in the continuation of awareness into the present life. However, as we shall see, other exegetical traditions including the Sarvāstivāda interpreted saṃskāra to represent all types of actions (physical, verbal, and mental) in past lives that have resulted in the present life. The rationale is apparently that this past life karma is the conditioning that brings about the awareness that experiences this life. This is likely the reason for the C. trans. of saṃskāra as “action.” [back]
Translator: Charles Patton
Last Revised: 28 May 2024
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