雜阿含經

Revised and annotated by: Thích Tuệ Sỹ

SUTRA 1164. PĀRĀYANA[1]

Thus have I heard:

At one time the Buddha was dwelling in the Deer Park, the abode of the seers, in Vārāṇasī. At that time, a large number of bhikkhus^[2] gathered in the lecture hall and discussed the following:

“Venerable Ones, as the Blessed One replied to the question of Pārāyana-Tissametteyya^[3]:

If one knows the two extremes,

And is not attached to what lies between,

One is called a Great Man,

Not deluded by or enamored of the five sensual pleasures,

Having escaped the thread that stitches sorrow^[4].

“Venerable Ones, what is the meaning of these verses? What is an extreme? What are the two extremes? What is the middle? What is the seamstress? What is the thread? These are to be known through wisdom and fully understood through direct knowledge; when they have been known through wisdom and fully understood through direct knowledge, one reaches the utmost end of suffering and is liberated from suffering.”

Someone replied:

“The six internal ayatanas are one extreme; the six external ayatanas are the second extreme; feeling is in the middle; craving is the seamstress. Through intimacy with craving^[5], and because of this cause and that condition, this or that body gradually grows and comes into being^[6]. These phenomena are known through wisdom and fully understood through direct knowledge. When they have been known through wisdom and fully understood through direct knowledge, one reaches the utmost end of suffering and is liberated from suffering.”

Another said:

“The past world is one extreme; the future world is the second extreme; the present world is the middle; craving is the seamstress. Through cultivating intimacy with these cravings, and because of this cause and that condition, this or that body gradually grows and comes into being… up to liberation from suffering.”

Another said:

“Pleasant feeling is one extreme; painful feeling is the second extreme; neither-painful-nor-pleasant feeling is the middle; craving is the seamstress. Through cultivating intimacy with these cravings, what is acquired as one’s own body gradually grows and comes into being because of them… up to liberation from suffering.”

Another said:

“Existence is one extreme; its arising is the second extreme; feeling is the middle; craving is the seamstress. Thus it should be stated in full… up to liberation from suffering.”

Another said:

“The body is one extreme; the arising of the body is the second extreme; craving is the seamstress. Thus it should be stated in full… up to liberation from suffering.”

Another said:

“All that we have said differs; we have merely put forward divergent theories, with no hope of reaching an understanding. What else did the Blessed One say in the sutra ‘The Questions of Tissametteyya’? We should go to the Blessed One and ask him. Whatever the Blessed One teaches, we shall receive and uphold.”

The bhikkhus then went to the Blessed One, bowed their heads at his feet, withdrew, and sat to one side. They addressed the Buddha:

“How is it, Blessed One, that there are differing explanations of the Sutra of the Questions of Pārāyana-Tissametteyya? A short while ago, the bhikkhus gathered in the lecture hall and discussed the following: ‘Regarding what the Blessed One taught in the Sutra of the Questions of Pārāyana-Tissametteyya concerning the two extremes… up to liberation from suffering.’ Someone said: ‘The six internal ayatanas are one extreme; the six external ayatanas are the second extreme; feeling is in the middle; craving is the seamstress.’ This was stated in full as above. None of us could reach a definitive conclusion, so today we have come here to ask the Blessed One about these meanings. Among the explanations we gave, who stated the meaning correctly?”

The Buddha told the bhikkhus:

“What you have said was all well spoken. I shall now explain another teaching to you. I gave Pārāyana-Tissametteyya another teaching: Contact is one extreme; the arising of contact is the second extreme; feeling^[7] is in the middle; craving is the seamstress. After intimacy with craving has been cultivated, this or that body, conditioned by it, grows and comes into being. This phenomenon is known through wisdom and fully understood through direct knowledge. By being known through wisdom and fully understood through direct knowledge, one reaches the utmost end of suffering and is liberated from suffering.”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1165. PIṆḌOLA[8]

Thus have I heard:

At one time, Venerable Piṇḍola^[9] was dwelling in Ghosita’s Park at Kauśāmbī. At that time, King Udayana^[10] of Vatsa went to Venerable Piṇḍola. After they had exchanged greetings, he withdrew and sat to one side. King Udayana of Vatsa addressed Venerable Piṇḍola:

“There is something I wish to ask. Does the Venerable One have the leisure to answer me?”

Venerable Piṇḍola replied:

“Great King, ask whatever you wish. I shall answer what I know.”

King Udayana of Vatsa asked Venerable Piṇḍola:

“For what cause and under what conditions do young bhikkhus, still in training and not long gone forth in this Dharma and discipline, live in great ease and happiness, with serene faculties, bright countenances, fresh complexions, delighting in stillness and little activity, living on whatever others provide^[11], their minds like wild animals, yet able throughout their lives to cultivate the holy life, pure and unalloyed?”

Venerable Piṇḍola replied:

“As the Buddha, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows and Sees, taught the bhikkhus: ‘Bhikkhus, when you encounter an elderly woman, you should regard her as your mother. When you encounter a middle-aged woman, you should regard her as your sister. When you encounter a young woman, you should regard her as your daughter.’ For this reason, young bhikkhus who have not long gone forth in this Dharma and discipline live happily and securely, with serene faculties, bright countenances, fresh complexions, delighting in stillness and little activity, living on whatever others provide, their minds like wild animals, yet able throughout their lives to cultivate the holy life, pure and unalloyed.”

King Udayana of Vatsa asked Venerable Piṇḍola:

“At present, the minds of worldly people are filled with craving. Even though they may regard an elderly woman as their mother, a middle-aged woman as their sister, and a young woman as their daughter, at that very time their minds may still arise in accordance with the burning fires of sensual desire, anger, and delusion. Is there some other special cause or condition?”

Venerable Piṇḍola said to King Udayana of Vatsa:

“There is yet another cause and condition. As the Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows and Sees, taught the bhikkhus: ‘This body, from the soles of the feet to the crown of the head, consists of bones plastered with flesh and covered by a thin layer of skin;

within, it is filled entirely with impure things. Contemplate them all: hair of the head, body hair, nails, teeth, grime, saliva, skin, flesh, white bones, sinews, vessels, heart, liver, lungs, spleen, kidneys, intestines, stomach, small intestine, large intestine, bladder, tears, sweat, nasal mucus, spittle, fat, marrow, phlegm, pus, blood, cerebrospinal fluid, feces, and urine^[12].’ Great King, because of this cause and this condition, young bhikkhus who have not long gone forth in this Dharma and discipline still live happily and securely… up to being completely pure and unalloyed.”

King Udayana of Vatsa asked Venerable Piṇḍola:

“The human mind is apt to wander swiftly. Even when one contemplates impurity, a perception of beauty may sometimes appear. Is there then some other cause or condition that enables young bhikkhus who have not long gone forth in this Dharma and discipline to live happily and securely… up to being completely pure and unalloyed?”

Venerable Piṇḍola replied:

“There is yet another cause and condition. The Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One, the One Who Knows and Sees, taught the bhikkhus: ‘You should guard the sense doors and skillfully restrain your minds. When the eye sees a form, do not grasp its general appearance or its pleasing features, thereby increasing attachment^[13]. If the eye does not abide in restraint, evil and unwholesome states of worldly greed and sorrow will enter the mind. Therefore, you must guard the discipline of the eye. The same applies to the ear and sounds, the nose and odors, the tongue and flavors, the body and tactile objects, and the mind and dharmas, … up to guarding the discipline of the mind.’

At that time, King Vatsa, Udayana, asked the Venerable Pindola:

“Excellent! The Dharma has been well expounded, … up to guarding the discipline of the sense faculties. Venerable Pindola, this is also true of me.

Sometimes, when I do not guard the body, do not guard the discipline of the sense faculties, and enter the palace without single-minded mindfulness, fierce sensual desire arises in my mind and delusion consumes it. Even when I close the door of my chamber and remain alone, the three poisons still consume my mind; how much more so when I am in the palace! At other times, when I skillfully guard the sense faculties, guard my body, and concentrate the mind in single-minded mindfulness, then upon entering the palace, sensual desire, anger, and delusion no longer arise to consume my mind.

Even within the inner palace, my body and mind are not consumed; how much less so when I am alone! Therefore, through this cause and condition, young bhikkhus who have not long since gone forth in this Dharma and discipline are able to live happily and securely, … up to being completely pure and wholly fulfilled.”

After King Vatsa, Udayana, heard what the Venerable had said, he rejoiced and expressed his delight. He then rose from his seat and departed.

SUTRA 1166. THE SIMILE OF THE HANDS AND FEET[14]

Thus have I heard:

At one time, the Buddha was dwelling in Ghosita’s Park in the country of Kausambi. At that time, the Blessed One addressed the bhikkhus:

“Because there are hands, taking up and putting down are known. Because there are feet, coming and going are known. Because there are joints, bending and stretching are known. Because there is a belly, hunger and thirst are known. In the same way, bhikkhus, because there is the eye, eye-contact serves as the cause and condition for the arising of internal feeling—whether painful, pleasant, or neither painful nor pleasant. The same applies to the ear, nose, tongue, body, and mind.

“Bhikkhus, if there were no hands, taking up and putting down would not be known. If there were no feet, coming and going would not be known. If there were no joints, bending and stretching would not be known. If there were no belly, hunger and thirst would not be known. In the same way, bhikkhus, if there were no eye, there would be no eye-contact serving as the cause and condition for the arising of internal feeling—whether painful, pleasant, or neither painful nor pleasant. The same applies to the ear, nose, tongue, body, and mind.”

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1167. THE TURTLE[15]

Thus have I heard:

At one time, the Buddha was dwelling in Ghosita’s Park in the country of Kausambi. At that time, the Blessed One addressed the bhikkhus:

“In the past, there was a clump of grass in a river, and a turtle lived within that clump^[16]. At that time, a hungry jackal went in search of food. As soon as it saw the turtle, it sprang forward to seize it. Seeing this, the turtle immediately withdrew its head, tail, and four legs into its shell^[17]. The jackal waited, intending to seize and eat the turtle as soon as it extended its head or legs. But even after waiting a long time, the turtle resolutely refused to extend its head or legs. Overcome by hunger and frustration, the jackal departed.

“Bhikkhus, you should understand that it is likewise today. Mara the Evil One is constantly watching you and seeking an opportunity. He waits for your eyes to become attached to forms, your ears to sounds, your nose to odors, your tongue to flavors, your body to tactile objects, and your mind to dharmas, so that he may incite you to become defiled by attachment to the six sense objects.

Therefore, bhikkhus, you must constantly guard the discipline of the eye. Having guarded and established yourselves in the discipline of the eye, even when the eye arises or encounters an object, Mara the Evil One will be unable to find an opportunity. The same applies to the ear, nose, tongue, body, and mind.

Even when those six faculties arise or encounter objects, they will be unable to find an advantage—just as the jackal could find no opportunity against the turtle.”

The Buddha then spoke this verse:

The turtle, fearing the jackal,

Conceals its body within its shell.

The bhikkhu skillfully restrains the mind,

Concealing all thoughts and perceptions.

Reliant on nothing and free from fear^[18],

Keep the mind guarded and speak no words.^[19]

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1168. GRAIN[20]

Thus have I heard:

At one time, the Buddha was dwelling in Ghosita’s Park in the country of Kausambi. At that time, the Blessed One addressed the bhikkhus:

“Suppose grain^[21] were placed at a crossroads, and six strong young men, each holding a pestle, pounded it until in a short while it was reduced to dust. Then a seventh man, holding a pestle, pounded it again. Bhikkhus, what do you think? After the heap of grain had been pounded by six men and then pounded again by the seventh, would it have been thoroughly pulverized?”

The bhikkhus said to the Buddha:

“Yes, Blessed One, it would.”

The Buddha said:

“Bhikkhus, in the same way, a foolish person is continually struck by the six contact-ayatana. What are the six? The ayatana of eye-contact continually strikes him. The ayatanas of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact continually strike him. Although that foolish person is struck by the six contact-ayatana, he still entertains the thought of seeking renewed existence in a future life^[22], just as the seventh man pounds the grain again, pulverizing it even further.

“Bhikkhus, to speak of ‘self’^[23] is agitation; to speak of ‘what belongs to self’ is agitation; to say, ‘I shall exist in the future,’ is agitation; to say, ‘I shall not exist in the future,’ is agitation; to say, ‘I shall again possess form,’ is agitation^[24]; to say, ‘I shall again be formless,’ is agitation; to say, ‘I shall again possess perception,’ is agitation; to say, ‘I shall again be without perception,’ is agitation; to say, ‘I shall again be neither percipient nor non-percipient,’ is agitation.

Because there is agitation, there is illness; because there is agitation, there is a boil; because there is agitation, there is a thorn; because there is agitation, there is attachment. One rightly contemplates that agitation is suffering; thereby one attains an unagitated mind, cultivates it extensively, abides in it, establishes mindfulness, and possesses right wisdom. As with agitation, so too with consideration and falsity^[25].

“Because of craving, volitional formations arise. To speak of ‘self’ is craving^[26]; to speak of ‘what belongs to self’ is craving; to say, ‘I shall exist in the future,’ is craving; to say, ‘I shall not exist in the future,’ is craving; to say, ‘I shall possess form,’ is craving; to say, ‘I shall be formless,’ is craving; to say, ‘I shall possess perception,’ is craving; to say, ‘I shall be without perception,’ is craving; to say, ‘I shall be neither percipient nor non-percipient,’ is craving.

Because there is craving, there is illness; because there is craving, there is a boil; because there is craving, there is a thorn. One rightly contemplates that agitation is suffering; thereby one attains an unagitated mind, cultivates it extensively, abides in it, establishes mindfulness, and possesses right wisdom.

“Bhikkhus, in the past, the asuras led their army into battle against Sakra. At that time, Sakra, Lord of the Devas, said to the devas of the Thirty-Three: ‘Today the devas will do battle with the asuras. If the devas are victorious and the asuras are defeated, capture the king of the asuras alive, bind him firmly in five places, and bring him to the heavenly palace.’ The king of the asuras likewise said to his troops: ‘Today the asuras will do battle with the devas. If the asuras are victorious and the devas are defeated, capture Sakra, Lord of the Devas, alive, bind him firmly in five places, and bring him to the palace of the asuras.’”

“During the battle, the devas were victorious and the asuras were defeated. At that time, the devas of the Heaven of the Thirty-three captured Vemacitrin, king of the asuras, alive, bound him in five places, and brought him back to the heavenly palace. Then Vemacitrin, king of the asuras, his body bound in five places, was placed in the Hall of the True Dharma and allowed to enjoy the five kinds of sensual pleasure of the devas. Vemacitrin, king of the asuras, thought to himself: ‘Although the devas are excellent, only the asuras are more virtuous, wise, and discerning. I shall now return to the palace of the asuras.’ As he entertained this thought, he perceived that the bonds around the five places of his body tightened, and the five sensual pleasures of the devas naturally disappeared.

“Vemacitrin, king of the asuras, then thought: ‘Although the asuras are excellent, the devas are more virtuous, wise, and discerning. I shall now remain in this heavenly palace.’ As he entertained this thought, he perceived that the bonds around the five places of his body loosened, and the five sensual pleasures of the devas naturally reappeared.

“Although the bondage of Vemacitrin, king of the asuras, was subtle in this way, the bondage of Mara Papiyan is subtler still. When the mind is agitated, one is immediately bound by Mara accordingly. When the mind is not agitated, one is likewise immediately released by Mara accordingly. Therefore, bhikkhus, you should always abide with an unagitated mind, right mindfulness, and right knowledge. You should train yourselves in this way.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1169. THE LUTE[27]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Park in the country of Kausambi. At that time, the Blessed One said to the bhikkhus:

“If, in any bhikkhu or bhikkhuni, desire^[28], craving, affectionate attachment, or a settled clinging^[29] arises with regard to forms cognized by the eye, one must carefully guard oneself against such states of mind. Why is this? Because all these states of mind are paths leading to fear and obstruction. They are the resort of an evil person, not the resort of a good person. Therefore, one must guard oneself. The same applies to the ear, nose, tongue, body, and mind.

“It is like a farmer who has a fine crop of young rice, but the field keeper is lazy and heedless, allowing cattle to enter and eat the seedlings. The foolish ordinary person is likewise: with regard to the six contact sense bases… and so forth, heedlessness is also like this.

“With a fine crop of young rice, if the field keeper’s mind is not heedless, the cattle cannot eat it. Even if they enter the field, they will all be driven out. In the same way, the mind, mental faculty, or consciousness of a learned noble disciple should be carefully restrained and guarded with regard to the power of the five sensual pleasures, completely stilled, and brought to cessation.

“With a fine crop of young rice, if the field keeper is not heedless, then, should a cow enter the field, he will pull its nose-rope with his left hand, hold a whip in his right hand, beat its body severely, and drive it out of the field. Bhikkhus, what do you think? After that cow has suffered such pain, when going from the village to its home or from its home to the village, would it still dare to eat the tender rice seedlings as it did before?”

They replied:

“No, Blessed One. Why is this? Because it remembers the pain of being whipped when it entered the field before.”

“In the same way, bhikkhus, when the mind, mental faculty, or consciousness of a learned noble disciple feels extreme disenchantment and fear toward the six contact sense bases, the mind abides inwardly, controlled and unified.

“Bhikkhus, in a past age there was a king who heard the sound of a lute, exquisite as he had never heard before, and became fond of it, infatuated with it, and engrossed in it. The king asked his ministers: ‘What sounds are these, so delightful to hear?’ The ministers replied: ‘Your Majesty, those are the sounds of a lute.’ The king said to his ministers: ‘Bring those sounds here.’ Obeying his command, the ministers immediately brought the lute and reported: ‘Great King, this is the very lute that produced those exquisite sounds.’ The king said to the ministers: ‘I do not want the lute.

I want only the delightful sounds I heard before. Bring them to me.’ The ministers replied: ‘This lute requires many things: it must have a neck, a trough, a resonating body, strings, a hide, and a skilled player. Only when all these causes and conditions come together are sounds produced.

If any of these components are absent, there can be no sounds. The sounds Your Majesty heard before passed away long ago; they have changed and have also ceased, and cannot be brought here.’ The king then thought to himself: ‘Alas! What need is there for this false and deceptive thing?

The lute is a false and deceptive worldly object, yet it causes people to become so infatuated! Now take it, split it into pieces, and cast them throughout the ten directions.’ The ministers obeyed his command, split it into a hundred pieces, and scattered them everywhere.

“In the same way, bhikkhus, with regard to form, feeling, perception, volition, and desire, one knows that these phenomena are impermanent, conditioned, and arise dependent upon the mind, yet then regards them as self or belonging to self. At another time, all such things will be no more. Bhikkhus, you should contemplate them as they truly are with such impartial right knowledge.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1170. LEPROSY[30]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Park in the country of Kausambi. At that time, the Blessed One said to the bhikkhus:

“Suppose a person afflicted with leprosy has hands and feet covered with open sores. If he enters a patch of thatching grass, its leaves, sharp as needle points, will pierce and wound him, causing unbearable pain. In the same way, the foolish ordinary person suffers pain through the six contact sense bases. Just as the person with leprosy is pierced and wounded by the sharp grass leaves, so that blood and pus flow forth, so too the foolish ordinary person, being coarse and base in temperament, when contacted through the six contact sense bases, immediately becomes angry and pours forth harsh and abusive words, just like that person afflicted with leprosy. Why is this? Because the mind of the foolish, unlearned ordinary person is like leprosy.

“Now I shall speak of restraint and lack of restraint^[31]. What is restraint, and what is lack of restraint?

“When a foolish, unlearned ordinary person sees a form with the eye, he gives rise to craving and attachment toward a form that is pleasing and gives rise to anger toward a form that is displeasing. From this, many successive thoughts and conceptions arise and continue. He does not see their faults, or, even if he sees their faults, he is unable to eliminate them. The same applies to the ear, nose, tongue, body, and mind. Bhikkhus, this is called lack of restraint.

“What is called restraint? When a learned noble disciple sees a form with the eye, he does not give rise to a conception of desire toward a form that is pleasing, nor does he give rise to a conception of anger toward a form that is displeasing. Neither does he subsequently allow successive thoughts and conceptions to arise and abide^[32]. He sees forms as a fault, and because he has seen the fault, he abandons them. The same applies to the ear, nose, tongue, body, and mind. This is called restraint.”

After the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1171. SIX LIVING BEINGS[33]

Thus have I heard:

At one time, the Buddha was staying in Ghosita’s Park in the country of Kausambi. At that time, the Blessed One said to the bhikkhus:

“It is like a man wandering through an empty house who catches six kinds of living creatures. First he catches a dog and immediately ties it in one place. Next he catches a bird, then a venomous snake, a jackal, a śiśumāra^[34], and a monkey.

After catching these creatures, he ties them all together in one place. The dog wants to enter a village; the bird constantly wants to fly into the sky; the snake constantly wants to crawl into a hole; the jackal wants to go to a cemetery; the śiśumāra always wants to enter the sea; and the monkey wants to enter the mountain forest. These six animals are all tied together in one place, but their inclinations are not the same.

Each wants to reach a place where it feels secure, and none likes being bound in a place it dislikes. Each therefore exerts its own strength to return to the place it prefers, yet none can escape.

“So too, the six sense faculties each have their own respective domain. Each seeks the domain it prefers and does not delight in any other domain. The eye ordinarily seeks agreeable forms; when a form is disagreeable, aversion arises.

The ear ordinarily seeks agreeable sounds; when a sound is disagreeable, aversion arises. The nose ordinarily seeks agreeable odors; when an odor is disagreeable, aversion arises. The tongue ordinarily seeks agreeable flavors; when a flavor is disagreeable, aversion arises.

The body ordinarily seeks agreeable tangible objects; when contact with a tangible object is disagreeable, aversion arises. The mind ordinarily seeks agreeable dharmas; when a dharma is disagreeable, aversion arises. These six sense faculties each have their own sphere of activity and distinct domain; none seeks the domain of another faculty.

Each of these six faculties possesses the power and capacity to act freely in experiencing its own domain. It is like that man who tied the six animals to a firm, sturdy post. Although they exert their strength, each wishing to break free and go where it pleases, they merely exhaust themselves moving back and forth.

Bound by the ropes, in the end they remain fastened to the post.

“Bhikshus, I have given this simile in order to reveal its meaning to you. The six animals are a simile for the six sense faculties. The sturdy post is a simile for the foundation of mindfulness of the body.^[35] When the foundation of mindfulness of the body has been well cultivated, one remains mindful and does not fix one’s thoughts upon forms.

On seeing an agreeable form, attachment does not arise; toward a disagreeable form, aversion does not arise. So too with the ear in relation to sounds, the nose in relation to odors, the tongue in relation to flavors, the body in relation to tangible objects, and the mind in relation to dharmas: … one does not seek or desire agreeable dharmas, nor does aversion arise toward disagreeable dharmas. Therefore, bhikshus, you should diligently cultivate the foundation of mindfulness of the body extensively.”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1172. VENOMOUS SNAKES[36]

Thus have I heard:

At one time, the Buddha was dwelling in Ghoshita’s Park in the country of Kaushambi. At that time, the Blessed One addressed the bhikshus:

“Suppose four fierce and vicious cobras, cruelly venomous, were kept in a chest. Then an intelligent man, neither foolish nor deluded but possessed of wisdom, who sought happiness, wearied of suffering, desired life, and abhorred death, appeared. Another man said to him, ‘You must now look after this chest containing the venomous snakes. Wipe them clean and bathe them; stay close to them and feed them. From time to time, let them out and put them back in. If these four snakes escape, they will cause grave harm: they may bite you to death or bring you close to death. You must be careful.’

“The man then fled in terror. Suddenly, five enemies armed with knives pursued him, intending to seize and kill him. He was warned, ‘Friend, be on your guard!’ While he was fleeing in fear of the four venomous snakes and the five enemies brandishing knives, another man said to him, ‘Friend, there are also six thieves within who are pursuing you and lying in wait. If they catch you, they will kill you. You should be on your guard.’

“Then, in fear of the four venomous snakes, the five enemies armed with knives, and the six thieves within, the man fled in terror and entered a deserted village. There he saw an empty house, decayed and dangerously unstable, containing wretched articles that were brittle, easily broken, and devoid of anything solid or real. Another man said to him, ‘Friend, a band of robbers will come to this deserted village. They will harm you.’

“Then, in fear of the four venomous snakes, the five thieves brandishing knives, the six vicious thieves within, and the band of robbers in the deserted village, he continued to flee. Suddenly he encountered a great river blocking his path. Its waters were deep and its current swift.

He saw only many dangers on this shore, while the farther shore was secure, delightful, and cool, without any danger. Yet there was neither bridge nor boat by which he could cross to the farther shore. He thought, ‘I shall gather grasses and branches and bind them together as a raft, then use my hands and feet as a means to cross to the other side of the river.’ Having thought thus, he gathered grasses and branches and bound them into a raft beside the riverbank.

Using his hands and feet as a means, he cut across the current and crossed over. In this way, the man escaped the four venomous snakes, the five enemies brandishing knives, and the six vicious thieves within, and he also escaped the robbers in the deserted village. He crossed the deep current, left behind all the dangers of this shore, and reached the farther shore, where he was secure and at ease.

“Bhikshus, I have given that simile to explain the following meaning:

“The chest is a simile for the physical body, composed of the four gross elements and derived from these four gross elements. Its substance is semen and blood; it is nourished and grows through various impure foods and is maintained by bathing and clothing. These are fragile dharmas, subject to change and decay, and impermanent.

“The four venomous snakes are a simile for the four great elements: earth, water, wind, and fire. If the earth element becomes disturbed and conflicts with the others, it may cause this body to die or come close to death. The same is true when the water, fire, or wind element becomes disturbed and conflicts with the others. The five enemies armed with knives are a simile for the five clinging skandhas. The six vicious thieves within are a simile for the six forms of craving and delight. The deserted village is a simile for the six internal ayatanas. Good man, contemplate the eye ayatana as impermanent and subject to change and decay. Clinging to the eye is likewise an impermanent, false, and deceptive dharma. The ear, nose, tongue, body, and mind ayatanas are also the same.

“The robbers in the deserted village are a simile for the six external ayatanas. The eye is harmed by agreeable and disagreeable forms; the ear by sounds, the nose by odors, the tongue by flavors, the body by tangible objects, … and the mind by dharmas, whether agreeable or disagreeable.

“The swift current is a simile for the four floods: the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance.

“The river is a simile for the three forms of craving: craving for sensual desire, craving for form, and craving for the formless.

“This shore, filled with many dangers, is a simile for embodied existence. The farther shore, cool and peaceful, is a simile for nirvana without remainder. The raft is a simile for the Noble Eightfold Path. Using one’s hands and feet as a means to cut across the current and cross the river is a simile for courageous and vigorous effort to reach the farther shore. The abode of the brahmin is a simile for the Tathagata, the Worthy One, the Perfectly Enlightened One.

“Thus, bhikshus, the compassionate Great Teacher comforts his disciples. I have completed what needed to be done. Now you too must do what needs to be done. Whether beneath the shade of a secluded tree or in a quiet dwelling, spread grass to make a seat; or go to an open place or a cemetery. Withdraw from everything, diligently practice meditation, and take care not to be heedless, lest you later have cause for regret. This is my instruction.”

When the Buddha had spoken this sutra, the bhikshus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1173. THE DHARMA OF SUFFERING[37]

Thus have I heard:

At one time, the Buddha was dwelling in Ghoshita’s Park in the country of Kaushambi. At that time, the Blessed One addressed the bhikshus:

“A well-learned noble disciple sees and knows as they truly are the suffering, origin, cessation, gratification, danger, and escape with regard to all phenomena. He sees the five sensual pleasures as a pit of fire. Having thus contemplated the five sensual pleasures, lust for them, craving for them, thoughts of them, and attachment to them^[38] no longer obscure his mind. He knows the sphere of activity and dwelling place of that mind of sensual desire and guards himself against it. Once its sphere of activity and dwelling place have been guarded and the gates firmly closed, evil and unwholesome states and worldly greed and sorrow cannot follow that sphere of activity and dwelling place and enter his mind.

“What is meant by saying that a well-learned noble disciple sees and knows as they truly are the suffering, origin, cessation, gratification, danger, and escape with regard to all phenomena? A well-learned noble disciple knows as it truly is: ‘This is the Noble Truth of Suffering’; knows as it truly is: ‘This is the origin of suffering’; knows as it truly is: ‘This is the cessation of suffering’; and knows as it truly is: ‘This is the Noble Truth of the path leading to the cessation of suffering.’ This is called a well-learned noble disciple knowing as they truly are the suffering, origin, cessation, gratification, danger, and escape with regard to all phenomena.

“What is meant by saying that a well-learned noble disciple sees the five sensual pleasures as a pit of fire, … up to the point where evil and unwholesome states and worldly greed and sorrow no longer obscure his mind?

“Suppose that beside a village there were a deep pit filled with fire, without smoke or flames. Then a person who was not foolish, but intelligent and wise, who delighted in happiness, was weary of suffering, desired life, and feared death, would think: ‘Here is a pit filled with fire. If I fall into it, I will certainly die; there can be no doubt.’ That person would give rise to withdrawal, think of withdrawal, and desire withdrawal.

In the same way, a well-learned noble disciple sees the five sensual pleasures as a pit of fire, … up to the point where evil and unwholesome states and worldly greed and sorrow no longer obscure his mind. If he guards beforehand and knows beforehand their sphere of activity and dwelling place, … up to the point where evil and unwholesome states and worldly greed and sorrow can no longer enter his mind.

“Suppose that beside a village there were a jujube grove^[39] filled with sharp thorns. A person having some business in the grove would enter it and see that before and behind, to the left and right, above and below, there were sharp thorns everywhere. He would then walk with right mindfulness, go forward and return with right mindfulness, open his eyes attentively with right mindfulness, look straight ahead with right mindfulness, and bend his body with right mindfulness.

Why? So that the sharp thorns would not injure his body. A well-learned noble disciple is likewise.

If he dwells near a village or town, then early in the morning he puts on his robe, takes his bowl, and enters the village to seek alms. He must carefully restrain and guard his body and protect his mind, abiding in right mindfulness. He walks with right mindfulness, opens his eyes attentively with right mindfulness, and observes with right mindfulness.

Why? So that the sharp thorns do not injure the true Dharma and discipline. What are the sharp thorns that injure the true Dharma and discipline?

They are forms that are pleasing, lovable, and memorable. These are called the sharp thorns that injure the noble Dharma and discipline.

“What are the pleasing, lovable, and memorable forms that injure the noble Dharma and discipline? They are the five strands of sensual pleasure. Forms cognized by the eye give rise to love and recollection and foster sensual delight; sounds cognized by the ear; odors cognized by the nose; flavors cognized by the tongue; and tangible objects cognized by the body give rise to love and recollection and foster sensual delight. These are called lovable and memorable forms that injure the true Dharma and discipline. This is also called a well-learned noble disciple guarding beforehand and knowing beforehand their sphere of activity and dwelling place, … up to the point where he does not allow evil and unwholesome states and worldly greed and sorrow to enter his mind.

“Sometimes a well-learned noble disciple loses right mindfulness and gives rise to evil and unwholesome thoughts that foster sensual desire, ill will, and delusion. Such a well-learned noble disciple is one of dull faculties^[40]. Although these states arise and accumulate, they cease, for sensual desire cannot obscure his mind. It is like a red-hot iron ball: when a few drops of water are sprinkled upon it, they immediately dry up and disappear. In the same way, when a well-learned noble disciple of dull faculties gives rise to such a thought, it immediately ceases and disappears.

“A well-learned noble disciple walks in this way and stands in this way. If a king or great minister comes to him and attempts to entice him with wealth and emoluments, saying: ‘Good man, why must you shave off your hair and beard, carry an earthen bowl, wear a kasaya robe, and go from house to house begging for food? Would it not be better to enjoy the five sensual pleasures in comfort and perform meritorious deeds by giving alms?’

“What do you think, bhikkhus? Would a well-learned noble disciple, because his relatives, benefactors, great ministers, or kings enticed him with wealth and emoluments, renounce the training and regress?”

They replied:

“No, Blessed One. Why? Because a well-learned noble disciple has seen and known as they truly are the suffering, origin, cessation, gratification, danger, and escape with regard to all phenomena. He sees the five sensual pleasures as a pit of fire, … up to the point where evil and unwholesome states and worldly greed and sorrow no longer obscure his mind. Because he has guarded beforehand and known beforehand the sphere of activity and dwelling place of the afflictions, … up to the point where evil and unwholesome states and worldly greed and sorrow can no longer enter his mind. If a king, great minister, or relative were to entice him with wealth and emoluments to renounce the training and regress, that would be impossible.”

The Buddha told the bhikkhus:

“Excellent! Excellent! For a long time, the mind of a well-learned noble disciple has inclined, flowed, and tended toward seclusion, toward dispassion, toward the peace of nirvana and relinquishment; he delights in nirvana. His taints have been extinguished and cooled. If a king, householder, or relative were to entice him with wealth and emoluments to renounce the training and regress, thereby undergoing other great suffering, that would be impossible. It is like the Ganges, which always inclines, flows, and tends eastward.^[41] If many people were to dam it and wish to make it incline, flow, and tend westward, could they do so?”

They replied:

“No, Blessed One, they could not. Why? Because the waters of the Ganges have long flowed eastward. To make them flow westward would be impossible. Those people would only undergo hardship and suffering!”

“In the same way, for a long time the mind of a well-learned noble disciple has inclined, flowed, and tended toward seclusion, … up to the point that any attempt to make him regress would be impossible. Those who tried would only undergo hardship and suffering.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1174. THE DRIFTING LOG[42]

Thus have I heard:

At one time, the Buddha was staying at Aviha, beside the Ganges River.^[43] At that time, a bhikkhu approached the Buddha, bowed his head at the Buddha’s feet, withdrew, and sat to one side. He said to the Buddha:

“Excellent, Blessed One! Please teach me the Dharma. After hearing the Dharma, I shall dwell alone in a secluded place, diligently contemplate it, and live heedfully, thereby realizing the purpose for which clansmen shave off their hair and beard, go forth in right faith from the household life into homelessness to train in the Way, and cultivate the holy life. I shall see the Dharma and personally know and realize: ‘For me, birth has ended, the holy life has been established, what had to be done has been done, and I know for myself that there will be no further existence.’”

The Blessed One then gazed upon the Ganges and saw a large tree drifting downstream. He said to that bhikkhu:

“Do you see that large tree in the current of the Ganges?”

He replied:

“Yes, Blessed One, I see it.”

The Buddha said:

“If this large tree does not become caught on this shore, does not become caught on the far shore, does not sink to the bottom, does not become stranded on a sandbank or island, does not enter a whirlpool, is not pulled out by people, is not seized by nonhuman beings, and does not decay, will it incline with the current, follow the current, and flow and tend toward the great ocean?”

The bhikkhu said to the Buddha:

“Yes, Blessed One, it will.”

The Buddha said:

“A bhikkhu is likewise so. Not caught on this shore, not caught on the farther shore, not submerged, not stranded on a sandbar, not drawn into a whirlpool, not taken out by a person, not held back by a nonhuman being, and not decayed, he will follow the current, flowing, inclining, and tending toward nirvana.”

The bhikkhu said to the Buddha:

“Blessed One, what is this shore? What is the farther shore? What is being submerged? What is being stranded on a sandbar? What is a whirlpool? What is being taken out by a person? What is being held by a nonhuman being? What is decay? Excellent, Blessed One! Please explain this fully for me. After hearing it, I will dwell alone in a secluded place, diligently contemplate it, and live heedfully,… until I know for myself that there will be no further rebirth.”

The Buddha told the bhikkhu:

“‘This shore’ is the six internal ayatanas. ‘The farther shore’ is the six external ayatanas.^[44] ‘Being taken out by a person’ is when someone associates closely with householders or with those who have gone forth;

whenever they experience pleasure, pain, sorrow, or joy, and whatever activities they undertake, he shares in all of them. This is called being taken out by a person. ‘Being held back by a nonhuman being’ is when someone resolves to cultivate the holy life, thinking: ‘I now observe the precepts, practice austerities, and cultivate the various practices of the holy life so that I may be reborn in the heavenly realms.’ This is called being held back by a nonhuman being. ‘Being drawn into a whirlpool’ is when someone relinquishes the precepts and turns back. ‘Being decayed’ means violating the precepts, practicing unwholesome states, being corrupt and learned in little, like weeds, like the mere sound of a conch being blown.

Such people are not śramanas but resemble śramanas; they do not live the holy life but resemble those who do.

“Thus, bhikkhu, this is what is meant by not being caught on this shore or the farther shore,… until nirvana.”

After that bhikkhu heard what the Buddha had taught, he rejoiced, paid homage, and departed. He then dwelt alone in a secluded place and contemplated the words taught by the Buddha in the discourse on the great tree drifting with the current,… until he knew for himself that there would be no further rebirth, and he attained arhatship.

At that time, not far from the Buddha, there was a cowherd named Nanda^[45], holding his cattle-driving staff. After the bhikkhu had departed, he approached the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, I am now able not to be caught on this shore, not to be caught on the farther shore, not to be submerged, not to be stranded on a sandbar, not to be taken out by a person, not to be held by a nonhuman being, not to enter a whirlpool, and not to decay. May I then go forth and cultivate the holy life in the Blessed One’s true Dharma and discipline?”

The Buddha asked the cowherd:

“Have you returned the cattle to their owner?”

The cowherd replied:

“Among the herd there is a lead bull capable of guiding them back by itself; there is no need for me to take them. Please permit me to go forth and train in the path.”

The Buddha told the cowherd:

“Although the cattle can return home by themselves, you have received food and clothing from another. You must return and inform your master.”

Having heard the Buddha’s words, the cowherd rejoiced, paid homage to the Buddha, and departed.

Not long after the cowherd had gone, Venerable Śāriputra, who was also present in the assembly, said to the Buddha:

“Blessed One, the cowherd Nanda wished to request ordination. Why did the Blessed One tell him to return home?”

The Buddha told Śāriputra:

“If the cowherd Nanda were to return home to indulge in the five sensual pleasures, that would be impossible. After returning the cattle to their owner, he will swiftly come back, go forth, train in the path, and purely cultivate the holy life in this Dharma and discipline,… until he knows for himself that there will be no further rebirth and attains arhatship.”

After the cowherd Nanda had returned the cattle to their owner, he immediately came back to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, I have returned the cattle to their owner. Please permit me to go forth and train in the path within the true Dharma and discipline.”

The Buddha told the cowherd Nanda:

“You may go forth and train in the path, receive full ordination as a bhikkhu, and dwell within this true Dharma and discipline.”

After going forth, he contemplated for himself the purpose for which sons of good family shave off their hair and beard, go forth from the household life into homelessness, train in the path, and advance in cultivating the holy life,… until there would be no further rebirth, and he became an arhat.

SUTRA 1175. THE PARABLE OF THE JACKAL[46]

Thus have I heard:

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta’s Grove, in the country of Śrāvastī. At that time, a bhikkhu was sitting alone in meditation in a secluded place and thought to himself: “How should a bhikkhu know and see so that his view may be purified?” Having thought this, he went to where some bhikkhus were and said to them:

“Venerable bhikkhus, how should one know and see so that one’s view may be purified?”

The bhikkhus replied:

“Venerable one, one should know as it really is the arising, cessation, gratification, danger, and escape regarding the six contact ayatanas. A bhikkhu who knows and sees in this way will attain purified view.”

When this bhikkhu heard those bhikkhus speak in this way, his mind was not pleased. He then went to another bhikkhu and asked him:

“Venerable bhikkhu, how should one know and see so as to attain purified view?”

That bhikkhu replied:

“One should know as it really is the arising, cessation, gratification, danger, and escape regarding the six dhatus. A bhikkhu who knows and sees in this way will attain purified view.”

When this bhikkhu heard that bhikkhu give such an explanation, his mind was still not pleased. He then went to another bhikkhu and asked:

“Bhikkhu, how should one know and see so as to attain purified view?”

That bhikkhu replied:

“Contemplate the five clinging skandhas as disease, as a boil, as a thorn, as a slayer, as impermanent, suffering, empty, and not-self. One who knows and sees in this way will attain purified view.”

When this bhikkhu heard that bhikkhu give such an explanation, his mind was still not pleased. He went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said to the Buddha:

“Blessed One, while alone in a secluded place, I contemplated: ‘How should a bhikkhu know and see so as to attain purified view?’ Having thought in this way, I went to the bhikkhus. What was said at the three places I have now reported fully to the Blessed One. When I heard them speak in this way, my mind was not pleased. Therefore, I have come to the Blessed One to ask about this matter: ‘How should a bhikkhu know and see so as to attain purified view?’”

The Buddha replied:

“In the distant past, there was a man who had never seen a kiṃśuka tree.^[47] He approached someone who had seen one and asked him, ‘Do you know the kiṃśuka tree?’ He replied, ‘I do.’ The man asked again, ‘What does it look like?’ He replied, ‘It is black, like a charred pillar.’ This was because the other man had seen the kiṃśuka when it was black, like a fire-scorched pillar. When the first man heard that the kiṃśuka was black like a charred pillar, he was not very pleased.

He then approached another person who had seen the kiṃśuka and asked, ‘Have you seen the kiṃśuka?’ The other replied, ‘I have.’ He asked again, ‘What does it look like?’ The man who had seen the kiṃśuka replied, ‘Its color is red, and its blossoms look like pieces of flesh.’ This was because, when that man had seen the kiṃśuka in bloom, it truly looked like pieces of flesh. When the first man heard what the other had said, he was not pleased.

He then approached yet another person who had seen the kiṃśuka and asked, ‘Have you seen the kiṃśuka?’ The other replied, ‘I have.’ He asked again, ‘What does it look like?’ He replied, ‘The fibers on its trunk are very long and hang down like the fruit of the śirīṣa tree.^[48]’ When the man heard this, his mind was likewise displeased. He then went to ask another person who knew the kiṃśuka, ‘Have you seen the kiṃśuka?’ He replied, ‘I have.’ The man asked again, ‘What does it look like?’ The other answered, ‘It is green, with glossy leaves that are long and broad like those of the nyagrodha tree.^[49]’ As before, when the man asked about the kiṃśuka and heard this answer, his mind was displeased.

He continued searching everywhere, but those who had seen the kiṃśuka answered according to the particular time and appearance at which each of them had seen it; therefore, their answers were not the same.

“In the same way, bhikkhus, those who dwell in secluded places, earnestly and diligently contemplate, live heedfully, and, through contemplation of the Dharma, no longer give rise to the taints, attain liberation of mind and give explanations according to what they themselves have seen. Now listen to the analogy I shall give. A wise person will understand through an analogy.

Suppose that a king in a frontier country has a city well governed and fortified, with strong foundations beneath its gates and level roads. At each of the city’s four gates he stations a gatekeeper. All of them are intelligent and wise, knowing those who come and go.

Within this city, a couch is placed at a crossroads, and the lord of the city sits upon it. If a messenger arrives from the east and asks the gatekeeper, ‘Where is the lord of the city?’ he is immediately told, ‘He is seated upon a couch at the crossroads within the city.’ Having heard this, that messenger goes to the lord of the city, receives his instructions, and returns by the way he came. Messengers arriving from the south, west, and north likewise ask the gatekeepers, ‘Where is the lord of the city?’ They too reply, ‘He is at the crossroads within the city.’ Having heard this, those messengers all go to the lord of the city, receive his instructions, and then each returns to his former place.”

The Buddha told the bhikkhus:

“I have given the analogy. I shall now explain its meaning. The city is an analogy for the coarse physical form of the human body, as in the analogy of the casket containing poisonous snakes taught in the scripture. The city walls being well maintained refers to right view. The level roads are the six internal ayatanas. The four gates refer to the four abodes of consciousness. The four gatekeepers refer to the four establishments of mindfulness. The lord of the city refers to the consciousness aggregate subject to clinging. The messenger is right contemplation. The truthful message is the Four Noble Truths. Returning by the former road is the Noble Eightfold Path.”

The Buddha told the bhikkhus:

“Whatever a Teacher ought to do for his disciples, I have now done. Out of compassion, I have taught you, just as in the scripture containing the analogy of the casket of poisonous snakes.”

After the bhikkhu heard what the Buddha had taught, he contemplated with earnest diligence, lived heedfully, and advanced in the cultivation of the holy life, until he would be reborn no more, becoming an arhat.

SUTRA 1176. THE DHARMA OF THE TAINTS[50]

Thus have I heard:

At one time, the Buddha was traveling among the Śākyans and then came to stay in the Nyagrodha Grove in the country of Kapilavastu.

At that time, the Śākyans of Kapilavastu had completed a new assembly hall in which no śramaṇa, brahmin, young Śākyan clansman, or other person had yet stayed. They heard that the Blessed One, while traveling among the people, had come to the Śākyan country of Kapilavastu and was staying in the Nyagrodha Grove, teaching the meaning of suffering and happiness. They discussed the matter among themselves: “This building has just been completed and no one has yet stayed in it.

We should invite the Blessed One and the great assembly here and make offerings to them. We shall thereby gain immeasurable merit and blessings and enjoy lasting peace and security. Only afterward shall we use it ourselves.” Having concluded their discussion, they left the city together, went to the Blessed One, bowed their heads at his feet, and sat to one side.

The Blessed One then expounded the essentials of the Dharma to the Śākyans, instructing, illuminating, and gladdening them. Afterward, he sat in silence. The Śākyans then rose from their seats, adjusted their robes, bowed respectfully to the Buddha, knelt with their right knees touching the ground, joined their palms, and said to the Buddha:

“Blessed One, we Śākyans have completed a new assembly hall in which no one has yet stayed. Today we invite the Blessed One and the great assembly to come to our assembly hall so that we may make offerings to you, thereby gaining merit, blessings, benefit, and lasting happiness. Only afterward shall we use it ourselves.”

The Blessed One silently accepted their invitation. Knowing that the Blessed One had accepted, the Śākyans bowed their heads at the Buddha’s feet, and each returned to his own place. That very day, they used carts to transport all the furnishings needed to adorn the new assembly hall. They arranged couches and seats, spread fine grass mats upon the floor, and provided ample oil and lamps. When all preparations were complete, they went to the Buddha, bowed their heads, and said:

“Everything has been prepared. May the Blessed One know that the time has come.”

The Blessed One, accompanied by the great assembly walking before and behind him, then went to the assembly hall. After washing his feet, he entered the hall and sat before the central pillar, facing east. The bhikkhus also washed their feet and entered the assembly hall in order, sitting on the Buddha’s side and facing west. The Śākyans likewise sat facing west.

The Blessed One then extensively expounded the essentials of the Dharma to the Śākyans, instructing, illuminating, and gladdening them. He then said to them:

“Gautamas, the first watch of the night has passed. You may now return to Kapilavastu.”

Having heard what the Buddha had taught, the Śākyans rejoiced, expressed their glad approval, and departed.

When the Blessed One knew that the Śākyans had gone, he said to Mahāmaudgalyāyana:

“You should teach the Dharma to the bhikkhus. My back is aching, and I need to rest.”

The Venerable Mahāmaudgalyāyana silently assented. The Blessed One then folded his uttarāsaṅga robe four times and placed it beneath his side, rolled up his saṅghāṭi robe and placed it beneath his head as a pillow, and lay down on his right side with one knee resting upon the other, fixing his mindfulness upon the perception of light, with the intention of rising again.

Mahāmaudgalyāyana then said to the bhikkhus:

“The Dharma taught by the Blessed One is good in the beginning, good in the middle, and good in the end; good in meaning and good in expression; it reveals the holy life, wholly complete, perfectly pure, and immaculate. Today I shall teach the Dharma concerning what is with taints and what is without taints. Listen carefully:

“What are the tainted phenomena? When an ignorant, untaught ordinary person sees a form with the eye, attachment arises toward a form that is pleasing, and aversion arises toward a form that is displeasing. He does not abide in mindfulness of the body and possesses no measure of wisdom regarding liberation of mind and liberation through wisdom.

All kinds of evil, unwholesome phenomena arise and are neither completely eliminated nor permanently and utterly brought to an end. The same is true regarding the ear, nose, tongue, body, and mind. Bhikkhus, Māra Pāpīyān will come to such a person to probe for harmful weaknesses.

When the eye sees a form, Māra seizes the opening he finds. The same is true when the ear hears a sound, the nose smells an odor, the tongue tastes a flavor, the body experiences a contact, or the mind cognizes a mental phenomenon: Māra immediately seizes the opening. It is like a heap of dry grass set on fire from all four sides, which is consumed at once.

So too, bhikkhus, with regard to forms cognized by a bhikkhu’s eye, Māra Pāpīyān immediately seizes the opening. Thus, bhikkhus, he does not triumph over forms. Regarding the ear and sounds, the nose and odors, the tongue and flavors, the body and contacts, and the mind and mental phenomena, he is overcome by those phenomena and cannot triumph over them.

He does not triumph over forms, sounds, odors, flavors, contacts, or mental phenomena. Nor does he triumph over the mind and the evil, unwholesome phenomena of affliction, torment, and painful retribution; and in the future he will undergo birth, aging, illness, and death. Venerable ones, I personally received this teaching on the tainted phenomena from the Blessed One.

This is called the ‘Discourse on the Tainted Phenomena.’

“What are the untainted phenomena? When a learned noble disciple sees a form with the eye, attachment does not arise toward a form that is pleasing, nor does aversion arise toward a form that is displeasing. He establishes mindfulness and abides securely, with immeasurable liberation of mind and liberation through wisdom, knowing things as they truly are.

Those evil, unwholesome phenomena that have arisen are completely extinguished without remainder. The same is true regarding the ear, nose, tongue, body, and mind. Even if Māra Pāpīyān comes to probe such a bhikkhu and seek a weakness with regard to forms seen by the eye, he cannot find one.

Regarding the ear and sounds, the nose and odors, the tongue and flavors, the body and contacts, and the mind and mental phenomena, though he seeks a weakness, he cannot find one. It is like a storied pavilion whose walls are solid and whose many layers of gates are closed, tightly sealed, and securely blocked: even if fires are lit on all four sides, it cannot be burned. These bhikkhus are likewise.

Even if Māra Pāpīyān comes to probe and search for a weakness, he cannot find one. Such a bhikkhu can triumph over forms and is not overcome by forms. He also triumphs over sounds, odors, flavors, contacts, and mental phenomena and is not overcome by them.

Having triumphed over forms, sounds, odors, flavors, contacts, and mental phenomena, he also triumphs over the evil, unwholesome phenomena of abundant affliction and painful retribution, together with future birth, aging, illness, and death. I personally received this teaching from the Blessed One. This is called the ‘Discourse on the Untainted Phenomena.’”

Then the Blessed One, knowing that Mahāmaudgalyāyana had finished teaching the Dharma, sat up, established mindfulness before him, and said to Maudgalyāyana:

“Excellent! Excellent, Maudgalyāyana! By teaching this Dharma discourse to others, you bring benefit in many ways, enable many to transcend afflictions, and bring lasting peace and happiness to devas and humans.”

Then the Blessed One said to the bhikkhus:

“You should receive and preserve this Discourse on the Tainted and Untainted Phenomena. Expound it fully to everyone. Why? Because it is complete in meaning, complete in Dharma, and complete in the holy life; it opens the way to spiritual powers and leads directly to nirvana. … Even faithful good men, whether householders or those who have gone forth, should receive, preserve, read, recite, and expound it fully to everyone.”

When the Buddha had spoken this discourse, the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully put it into practice.

DISCOURSE 1177. THE RIVER OF ASHES^[51]

Thus have I heard:

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. Then the Blessed One said to the bhikkhus:

“Suppose there were a river of ashes whose southern bank was intensely hot and covered with sharp thorns. It lay in darkness, and many offenders within the river were swept along by the current. Among them was an intelligent and wise man, neither foolish nor deluded, who delighted in happiness and was weary of suffering, who cherished life and feared death.

He thought to himself: ‘For what reason am I now in this river of ashes, where the southern bank is scorching and covered with sharp thorns, and where I am swept along by the current in darkness? I shall use my hands and feet as a means to swim upstream.’ Gradually, he saw a little light and thought to himself, ‘Only through strenuous effort have I managed to see this little light.’ Then he again exerted his hands and feet, striving and making still greater effort, until he saw level ground.

He immediately stood there and looked all around. He saw a great rocky mountain that was whole and intact, neither crumbling nor collapsing, and not bored through. He climbed to its summit and then saw a clear, cool pool endowed with eight qualities: it was cool, delicious, light, gentle, fragrant, clear, did not cause choking when drunk, did not obstruct the throat, and, once drunk, brought ease to the body.

The man immediately entered it, drank or bathed, and was freed from affliction. Afterward, he climbed farther up the great mountain and encountered seven kinds of flowers: utpala flowers, padma flowers, kumuda flowers, puṇḍarīka flowers, sugandhi flowers, mṛdu-sugandhi flowers, and atimuktaka flowers, whose fragrances he perceived. He then climbed farther up the rocky mountain and saw a house with four tiers.

He sat down upon it. Seeing a canopy supported by five pillars, he entered beneath it, composed his body, and sat upright. Within were abundant pillows and blankets; flowers were strewn everywhere, and it was beautifully adorned.

He could sit or lie down at will, while cool breezes came from all four directions, bringing comfort to his body. Seated on high, he looked down and cried out in a loud voice:

“‘O beings, worthy and upright ones in the river of ashes! The southern bank of this river is scorching and thickly covered with sharp thorns. This place is dark; you should seek a way out of this river!’

“Someone who heard these words followed the sound and asked:

“‘In which direction can we get out? By what way can we escape?’

“Among them, someone said:

“‘Why do you ask where one can get out? That man shouting loudly does not himself know or see by what way one can escape. He too remains in this river of ashes, where the southern bank is scorching and thickly covered with sharp thorns. Here in the darkness, he too is being swept downstream by the current. Why ask him?’

“Thus, bhikkhus, I have given this simile. I shall now explain its meaning.

“‘Ashes’ refers to the three evil, unwholesome thoughts^[52]. What are the three? They are thoughts of sensual desire, thoughts of ill will, and thoughts of harming.”

“The river signifies the three kinds of craving: craving for sensual desire, craving for form, and craving for the formless. The intensely hot southern bank signifies the internal and external six sense bases. The many sharp thorns signify the five attributes of sensual desire.

The dark place signifies ignorance obscuring the eye of wisdom. The many people signify foolish ordinary beings. The current signifies the river of birth and death.

The one person among them who was neither foolish nor deluded signifies the great bodhisattva. Using his hands and feet as means to swim against the current signifies diligent cultivation and training. Seeing a faint light appearing and disappearing signifies attaining patience with regard to the Dharma.

Reaching level ground signifies observing the precepts. Looking in the four directions signifies seeing the Four Noble Truths. The great rocky mountain signifies Right View.

The eightfold water signifies the Noble Eightfold Path. The seven kinds of flowers signify the seven factors of awakening. The house with four tiers signifies the four bases of spiritual power.

The five pillars supporting the canopy signify the five faculties: faith, energy, mindfulness, concentration, and wisdom. Sitting with the body upright signifies nirvana without remainder. Flowers scattered everywhere signify the various meditative absorptions, liberations, samadhis, and right attainments.

Freely sitting and lying down signifies the Tathagata, the Worthy One, the Perfectly Enlightened One. The wind blowing from all four directions signifies the four expanding states of mind that constitute a pleasant abiding in the present Dharma^[53]. Raising one’s voice and calling out signifies turning the Dharma wheel.

When that person asks, ‘From where did the worthy and righteous ones emerge?’ this signifies Sariputra, Maudgalyayana, and the noble bhikkhus. The words spoken there—‘Why must you ask from where one can emerge? That person himself neither knows nor sees the place from which to emerge.

He, too, remains in this river of ashes, with its intensely hot southern bank and many sharp thorns, and in that dark place he drifts down with the current’—signify the six teachers and those of wrong views. They are Purana Kassapa, Makkhali Gosala, Sanjaya Belatthiputta, Ajita Kesakambala, Kakudha Katyayana, Nigantha Nataputta, and other people of wrong views.

“Thus, bhikkhus, the Teacher has done for his disciples what needed to be done. I have now completed it. You must now do what needs to be done, as I taught in the Discourse on the Box of Venomous Snakes.”

After the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

Notes:

^[1]. Taisho, fascicle 43. Yin Shun, 2. Connected Discourses on the Sense Bases (Recitation 2), two hundred and eighty-five discourses: 188–462; Taisho: 188–255 (from the end of fascicle 7 through the end of fascicle 9), 1164–1177 (fascicle 43), 273–342 (fascicles 11–12). Kokuyaku, 2. Connected Discourses on the Sense Bases, twelve chapters. Kokuyaku, fascicle 12, “2. Connected Discourses on the Sense Bases,” chapter 12. Fo Guang, fascicle 10. Pāli, A. 6. 61. Pārāyana.

^[2]. Pāli: Sambahulānaṃ therānaṃ bhikkhūnaṃ, a large number of elder bhikkhus.

^[3]. The Questions of Tissametteyya 波羅延低舍彌德勒所問; the questions of Tissametteyya (Tissametteyyamānava-pucchā), in the Pārāyana chapter. Pāli: Sn. 5. 3. Tisamettyyamānavapucchā.

^[4]. Chinese: chāo chū féng zhì yōu 超出縫紩憂. Pāli: taṃ brūmi mahāpuriso’ti, so idha sibbinimaccagā, (…), that person I call a Great Man, who here has escaped the seamstress.

^[5]. Taisho: shòu 受. Kokuyaku and Fo Guang read shòu 受. Yin Shun reads ài 愛.

^[6]. Pāli: taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbatiyā, because craving weaves that together, it leads to the manifestation of existence.

^[7]. Pāli: phassanirodho majjhe, the cessation of contact is in the middle.

^[8]. Pāli, S. 35. 127. Bhāradvāja.

^[9]. Piṇḍola 賓頭盧. Pāli: Piṇḍolabhāradvāja.

^[10]. King Udayana of Vatsa 婆蹉王優陀延那. Udena.

^[11]. Chinese: living dependent upon others 任他而活. Compare the Pāli: samannāgatā paṭhamena vayasā anikilītāvino kāmesu, in the prime of early manhood yet taking no interest in sensual desires.

^[12]. This version lists thirty-two impure parts of the body. The Chinese version has more.

^[13]. Superior grasping and maintaining 增上執持. Concerning guarding the sense faculties.

^[14]. Pāli, S.35.195–196. Hatthapādupama.

^[15]. Pāli, S.35.199. Kumma.

^[16]. Pāli: sāyaṃhasamayaṃ anunadītīre gocarapasuto ahosi, in the evening, it went along the riverbank in search of food.

^[17]. Chinese: concealing the six 藏六. Pāli: soṇḍipañcamāni aṅgāni, five limbs, with the head as the fifth.

^[18]. Pāli: anissato aññamaheṭhayāno, not dependent, not harming others. Commentary: taṇhādiṭṭhinissayehi anissito, not dependent upon craving or views.

^[19]. Pāli: parinibbuto nūpavadeyya kañci, completely extinguished, with nothing blameworthy. The Chinese version reads: parinivuto, completely enclosed.

^[20]. Pāli, S. 35. 207. Yavakalāpi.

^[21]. Chinese: bundle of barley 祺麥. Pāli: yavakalāpī, a bundle of grain.

^[22]. Future existence 當來世有. Pāli: āyātiṃ punabbhava, renewed existence in a future life.

^[23]. Pāli: asmī ti, iñjatam etam, to say “I am” is a disturbance.

^[24]. Pāli: asmī’ ti…iñjitam etaṃ, ayam aham asmī’ti …bhavissan’ti … Na bhavissan’ti …rūpī bhavissan’ti … iñjitam etaṃ: “I am—this is what is disturbed (shaken, swaying). This is myself… I shall be… I shall not be… I shall have form… this is what is disturbed.”

^[25]. Conception and falsehood 思量虛誑. Pāli: asmī’ti … phanditam etaṃ: I am—this is what is agitated (trembling); asmī’ti… papañcitam etaṃ: I am—this is conceptual proliferation.

^[26]. Self … craving; Pāli: asmī’ti… mānagatam etaṃ, I am—this is conceit.

^[27]. Pāli, S. 35. 205. Viṇā.

^[28]. Pāli: cakkhuviññeyyesu rūpesu uppajjeyya chando: sensual desire arises toward forms cognizable by the eye.

^[29]. Chinese: whether desire, greed, intimacy, thought, or a place of determined attachment 若欲若貪若昵若念若決定著處. Pāli: chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi: desire, greed, hatred, delusion, or aversion.

^[30]. Pāli, S. 35. 206. Chapāṇa.

^[31]. Restraint and non-restraint 律儀不律儀. Pāli: saṃvaro asaṃvaro.

^[32]. (…) abiding in an uninterrupted succession of perceptions 覺想相續住. Pāli: upaṭṭhitakāyassati ca viharati appamāṇa-cetaso, “one dwells with mindfulness of the body established and with an immeasurable mind.”

^[33]. Pāli, S. 35. 206 (5–8) Capāṇa. Alternative translation, N0125(38.8).

^[34]. Śiśumāra 失收摩羅. Pāli: suṃsumāra, a crocodile.

^[35]. Pāli: upaṭṭhitakāyassati, abiding with mindfulness of the body established.

^[36]. Pāli, S. 35. 197. Āsīvisa. Alternative translation, N0125(31,6).

^[37]. Pāli, S. 35. 203. Dukkhaddhamma.

^[38]. Pāli: kāmachando kāmasneho kāmamucchā kāmapariḷāho, desire for sensual pleasures, infatuation with sensual pleasures, intoxication with sensual pleasures, and the fever of sensual pleasures.

^[39]. Mango grove 奈林 (?). Pāli: bahukaṇṭakaṃ dāyaṃ, a forest with many thorns.

^[40]. Pāli: dandho satuppādo, mindfulness arises slowly.

^[41]. Chinese: inclined toward, flowing, and pouring eastward 臨趣流注浚輸東方. Pāli: Gangā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā.

^[42]. Pāli, S. 35. 200. Dārukkhandha⁽¹⁾. Alternative translation, N0125 (43.3).

^[43]. At Avidyā, beside the Ganges 阿毘闍恒水邊. Pāli: Kosambhiyaṃ viharati Gaṅgāya nadiyā tīre, dwelling at Kosambi on the bank of the Ganges River.

^[44]. The Chinese version appears to contain an omission caused by a scribal skip. Compare the Pāli: being submerged in midstream is delight and lust (nandīrāga); being stranded is the conceit “I am” (asmīmāna).

^[45]. Nanda 難屠. Pāli: Nando gopālako.

^[46]. Pāli, S. 35. 204. Kiṃsuka.

^[47]. Kiṃśuka 緊獸. Also transliterated as chân-thúc-ca. The name of a kind of tree whose flowers are as red as fresh flesh. Pāli: kiṃsuka.

^[48]. Śirīṣa 尸利沙. The Chinese translation means the acacia tree. Pāli: sirīsa, the Bodhi tree. Cf. D.ii. 4. Sammā-sambuddho sirīsassa mūle abhisambuddho, “The Buddha sat beneath the Sirīsa tree and attained perfect enlightenment.”

^[49]. Nyagrodha 尼拘婁陀. Pāli: nigrodha.

^[50]. Pāli, S. 35. 202. Avassuta.

^[51]. No equivalent is found in the Pāli.

^[52]. That is, the three unwholesome thoughts: the unwholesome thought of sensual desire, the unwholesome thought of ill will, and the unwholesome thought of harming.

^[53]. This refers to the four dhyānas.