中阿含經

9. CHAPTER ON CAUSES

99. DISCOURSE ON THE MASS OF SUFFERING (I)^[1]

Thus have I heard:

At one time the Buddha was wandering in the country of Sravasti, staying in Jeta’s Grove, Anathapindika’s Park.

At that time, after the midday meal, the bhikkhus had no particular duties, so they gathered and sat in the lecture hall. Then a large group of followers of other teachings, wandering about after their midday meal, came to where the bhikkhus were. They exchanged greetings with one another, sat down to one side, and said to the bhikkhus:

“Venerable Ones, the ascetic Gautama teaches the full understanding of sensual desire^[02], the full understanding of form, and the full understanding of feeling^[03]. Venerable Ones, we too teach the full understanding of sensual desire, the full understanding of form, and the full understanding of feeling. Between the ascetic Gautama and us, between these two^[04] teachings of full understanding^[05], what superiority or distinction is there?”

When the bhikkhus heard what that large group of followers of other teachings had said, they did not know what was right and what was wrong. They rose silently and departed, thinking, “We must learn the meaning of these matters from the Blessed One.”

They then went to the Buddha, bowed their heads at his feet, and sat down to one side. They related to the Buddha all that they had discussed with the large group of followers of other teachings. The Blessed One then said to the bhikkhus:

“At that time you should have asked that large group of followers of other teachings: ‘Venerable Ones, what is the gratification in sensual desire, what is the danger in sensual desire, and what is the escape from sensual desire^[06]? What is the gratification in form, what is the danger in form, and what is the escape from form? What is the gratification in feeling, what is the danger in feeling, and what is the escape from feeling?’

“Bhikkhus, had you asked them in this way, upon hearing the questions they would have interrogated one another, spoken evasively and circuitously, become angry, and quarreled. Then they would have risen from their seats and withdrawn in silence. Why is this? Because I do not see any devas, Maras, Brahmas, ascetics, brahmins, or anyone else in this world who could understand this meaning and proclaim it. Only the Tathagata and the Tathagata’s disciples can do so, or a disciple who has heard it from these two.”

The Buddha further asked:

“What is the gratification in sensual desire? It is the pleasure and joy that arise dependent upon the five cords of sensual pleasure^[07]. The gratification in sensual desire reaches only this far and goes no further, but its dangers are very many.

“What is the danger in sensual desire? A young man of good family earns his livelihood according to his particular craft^[08]: by farming, trading, studying books, mastering mathematics, understanding calculations and numbers, skillfully engraving and printing, composing literary works, serving as a scribe, understanding the classics and poetry, becoming a military commander, or serving the king^[09]. When he encounters cold, he must endure cold; when he encounters heat, he must endure heat.

He suffers hunger, thirst, weariness, and the bites of mosquitoes and gadflies. He must pursue such an occupation in the hope of acquiring wealth. Employing such means, performing such work, and seeking in this way, if that young man of good family fails to acquire wealth, he suffers, grieves, laments, and becomes bewildered at heart, saying, ‘All my labor and hardship have been in vain, and what I sought has borne no fruit.’ Conversely, if, employing such means and seeking in this way, he does acquire wealth, he grows attached to it, guards it, and conceals it.

Why is this? He thinks, ‘This wealth is mine. May the king not seize it, thieves not steal it, fire not burn it, and may it not be damaged or lost.

May I not spend it without benefit or undertake some affair that fails.’ Though he guards and conceals it in this way, if it should unfortunately be seized by the king, stolen by thieves, burned by fire, damaged, or lost, he suffers, grieves, laments, and becomes deluded at heart, saying, ‘That which I cherished and thought about throughout day and night is now gone.’ These are the sufferings of this present life^[10], arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

“Furthermore, because sentient beings act from sensual desire, are conditioned by sensual desire, and take sensual desire as their root, mother quarrels with son and son quarrels with mother; fathers and children, brothers, sisters, relatives, and members of the same clan quarrel with one another. Because they quarrel in this way, a mother speaks ill of her son and a son speaks ill of his mother. Fathers and children, brothers, sisters, relatives, and members of the same clan speak ill of one another. If even relatives behave in this way, how much more so strangers. These are the sufferings of this present life arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

“Furthermore, because sentient beings act from sensual desire, are conditioned by sensual desire, and take sensual desire as their root, king contends with king, brahmin contends with brahmin, householder contends with householder, commoner contends with commoner, and one country contends with another. Through such contention they become enemies, and then use all manner of weapons to kill one another. They strike with their fists, hurl stones, beat with clubs, and cut with knives. In combat, they either die or become terrified and undergo exceedingly grievous suffering. These are the sufferings of this present life arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

“Furthermore, because sentient beings act from sensual desire, are conditioned by sensual desire, and take sensual desire as their root, they don armor and long battle robes, take up spears, bows, and arrows, or carry swords and shields, and enter the ranks of battle. They fight on elephants, on horses, in chariots, or as infantry, and they make men and women fight one another. In combat, they either die or become terrified and undergo exceedingly grievous suffering. These are the sufferings of this present life arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

“Furthermore, because sentient beings act from sensual desire, are conditioned by sensual desire, and take sensual desire as their root, they don armor and long battle robes, take up spears, bows, and arrows, or carry swords and shields, and go to seize the lands of others. They assault cities and demolish fortifications, resist one another, beat drums and sound horns, and raise loud battle cries. They strike with clubs, thrust with spears, wield sharp-edged wheels, shoot arrows, roll down boulders, discharge great crossbows, or pour molten copper into the eyes. In combat, they either die or become terrified and undergo exceedingly grievous suffering. These are the sufferings of this present life arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

"Furthermore, because beings act on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root, they don armor and long robes, take up spears, bows and arrows, or carry swords and shields into villages, towns, kingdoms, and cities. They break through walls and warehouses, plunder property, obstruct the roads, or go elsewhere to destroy villages and settlements, overthrow cities, and annihilate kingdoms.

In such cases, the king's men may seize them and subject them to every kind of torture: cutting off their hands, cutting off their feet, or cutting off both hands and feet; cutting off their ears, cutting off their noses, or cutting off both ears and nose; slicing off pieces of flesh; tearing out their beard, tearing out their hair, or tearing out both beard and hair; confining them in a cage, wrapping them in cloth and burning them, burying them in sand, or wrapping them in grass and setting it afire; placing them in the belly of an iron donkey, in the mouth of an iron boar, or in the mouth of an iron tiger and then heating it; casting them into a copper cauldron or an iron cauldron and boiling them; cutting them into pieces; stabbing them with a sharp trident;

piercing them with iron hooks; making them lie upon an iron bed and pouring boiling oil over them; making them sit in an iron mortar and pounding them with an iron pestle; having snakes and centipedes bite them; lashing them with whips; prodding them with clubs; beating them with awls; binding them alive and suspending them from a high stake; or beheading them and displaying their heads.

In these circumstances, they either die or become terrified and undergo extremely grievous suffering. These are the sufferings in this very life that arise on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root.

"Furthermore, because beings act on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root, they commit evil by body, speech, and mind. Later, such a person falls ill and is confined to bed, or sits or lies upon the ground. Afflicted by suffering, the whole body experiences immeasurable pain and is no longer agreeable or pleasing.

Because that person formerly committed evil by body, speech, and mind, when death approaches those evil deeds loom before his eyes, just as, when the sun sets behind the slope of a great mountain, its shadow covers the earth.^[11] In the same way, the evil conduct of his body, speech, and mind looms before his eyes and overshadows him. He thinks: 'The evil deeds I formerly committed now loom before my eyes. In the past I did not create meritorious karma but created much evil karma.

If there is a realm to which one who does only evil and violence, who commits only offenses and does no meritorious deeds, who practices no good, who lives without knowing fear, and who at the approach of death has no refuge and nowhere to turn, is reborn after the body perishes, then I too shall be reborn in that place.' Because of this, remorse arises; and because of that remorse, he dies without peace and dies without merit.

These are the sufferings in this very life that arise on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root.

"Furthermore, because beings act on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root, they commit evil by body, speech, and mind. Because they commit evil by body, speech, and mind, on account of that and conditioned by that, when the body breaks up and life ends, they must go to an evil destination and be reborn in hell. These are the sufferings in the life to come that arise on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root. Such is the danger of sensual desire.

"What is the escape from sensual desire? It is to cut off sensual desire, relinquish sensual desire, utterly extinguish sensual desire, transcend sensual desire, and be liberated from it. This is called the escape from sensual desire.

"Any ascetics or brahmins who do not know as it truly is the gratification of sensual desire, the danger of sensual desire, and the escape from sensual desire can never abandon sensual desire themselves, much less enable others to abandon sensual desire.

"Any ascetics or brahmins who know as it truly is the gratification of sensual desire, the danger of sensual desire, and the escape from sensual desire can not only abandon sensual desire themselves but can also enable others to abandon sensual desire.

"What is the gratification of form? Suppose there are young women of the kshatriya, brahmin, householder, or artisan classes who are fourteen or fifteen years old, at the height of their exquisite beauty. On account of that beauty and conditioned by that beauty, pleasure and joy arise. The gratification of form reaches its utmost there and goes no further. Yet the dangers of form are very many.

"What is the danger of form? Suppose you later see that woman become extremely old and feeble, her hair white, her teeth fallen out, her back bent, her knees sagging, and walking with the aid of a staff. Her youth has faded, her life is nearing its end, her body trembles, and her faculties are worn out. What do you think? Has her former beauty disappeared and danger arisen?"

"Yes, Blessed One."

"Furthermore, suppose you see that woman ill and confined to bed, sitting or lying upon the ground, afflicted in body by suffering and enduring extreme pain. What do you think? Has her former beauty disappeared and danger arisen?"

"Yes, Blessed One."

"Furthermore, suppose you see her corpse one or two days after death, or even six or seven days after death, being pecked and torn by crows and vultures and mauled by jackals and wolves; or suppose it has been cremated or buried and is decaying and disintegrating. What do you think? Has her former beauty disappeared and danger arisen?"

"Yes, Blessed One."

"Furthermore, suppose you see her corpse in a charnel ground, its bones grayish blue, more than half decayed, and scattered over the ground. What do you think? Has her former beauty disappeared and danger arisen?"

"Yes, Blessed One."

"Furthermore, suppose you see her corpse in a charnel ground, the bones separated at every joint and scattered everywhere: the foot bones, thigh bones, kneecaps, calf bones, spine, shoulder bones, neck bones, and skull, each lying in a different place. What do you think? Has her former beauty disappeared and danger arisen?"

"Yes, Blessed One."

"Furthermore, suppose you see her corpse in a charnel ground, its bones white like conch shells, blue like a pigeon's feathers, or red like blood, disintegrating and decaying. What do you think? Has her former beauty disappeared and danger arisen?"

"Yes, Blessed One. This is called the danger of form."

"What is the escape from form? It is to cut off form, relinquish form, utterly extinguish form, transcend form, and be liberated from it. This is called the escape from form.

"Any ascetics or brahmins who do not know as it truly is the gratification of form, the danger of form, and the escape from form can never abandon form themselves, much less enable others to abandon form.

"Any ascetics or brahmins who know as it truly is the gratification of form, the danger of form, and the escape from form can not only abandon form themselves but can also enable others to abandon form.

"What is the gratification of feeling? A bhikshu, secluded from sensual desires and secluded from evil and unwholesome states, proceeds until he attains and abides in the fourth jhana. At that time, he does not entertain thoughts of harming himself, nor does he entertain thoughts of harming others. When he does not think of harming, this is the gratification of pleasant feeling. Why is that? Because by not entertaining thoughts of harm, he attains that pleasant feeling. This is called the gratification of feeling.

"What is the danger of feeling? Feeling is impermanent and subject to cessation. This is called the danger of feeling.

"What is the escape from feeling? It is to cut off feeling, relinquish feeling, utterly extinguish feeling, transcend feeling, and be liberated from it. This is called the escape from feeling.

"Any ascetics or brahmins who do not know as it truly is the gratification of feeling, the danger of feeling, and the escape from feeling can never abandon feeling themselves, much less enable others to abandon feeling.

"Any ascetics or brahmins who know as it truly is the gratification of feeling, the danger of feeling, and the escape from feeling can not only abandon feeling themselves but can also enable others to abandon feeling."

Thus did the Buddha teach. After hearing this discourse, those bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Chinese edition, fascicle 25. Corresponds to Pāli: M.13, Mahādukkhakkhandha. Separate Chinese translations: No.53 and No.125 (21.9).

^[02] Original Chinese: complete understanding of sensual desire 遍 知 欲, thorough knowledge of sensual desire. Pāli: kāmānaṃ pariññaṃ.

^[03] Sensation.

^[04] The Korean edition reads “two” 二; other editions read “three” 三.

^[05] The editions read: two (three) knowledges and two (three) abandonments; the second occurrence of the word “two” (or “three”) is superfluous.

^[06] The gratification of sensual desire, the danger of sensual desire, and escape from sensual desire 欲 味 欲 患 欲 出 要. Pāli: kāmānaṃ assādo, kāmānaṃ ādīnavo, kāmānaṃ nissaraṇaṃ—the sweetness, danger, and escape in regard to sensual desires.

^[07] The five strands of sensual pleasure 五 欲 功 德. Pāli: pañca kāmaguṇā.

^[08] Chinese: crafts 伎 (技) 述. Pāli: sippaṭṭhanena, by means of a field of craftsmanship.

^[09] The various “crafts” according to this edition. Chinese: farming, conducting business, mastering arithmetic, understanding calculations, skillfully carving seals, composing literary works, practicing calligraphy, understanding the classics and scriptures, serving as a valiant general, and serving the king. The list in the Pāli edition is: yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena—whether by seal calculation (or the craft of carving seals), mental calculation, computation (arithmetic), agriculture, commerce, animal husbandry (cattle tending), archery (the manufacture of weapons), or royal service (serving the king).

^[10] The aggregate of suffering in the present life 現 法 苦 陰. Pāli: sandiṭṭhiko dukkhakhando, the aggregate of suffering directly witnessed.

^[11] No.53: “When the sun is about to set, the shade falls back between two great mountains.”

100. DISCOURSE ON THE AGGREGATE OF SUFFERING (II)^[1]

Thus have I heard:

At one time the Buddha went among the Sakyans and dwelt at Kapilavatthu, in the Nigrodha Grove.^[02]

At that time Mahānāma the Sakyan^[03], after the midday meal, went to the Buddha, bowed his head at the Buddha’s feet, sat to one side, and said:

“Blessed One, I understand that the Blessed One teaches the Dharma in such a way that my mind may eliminate the three defilements: the defilement of lust, the defilement of anger, and the defilement of delusion.^[04] Blessed One, although I understand that Dharma in this way, states of lust, anger, and delusion still arise in my mind. Blessed One, I have this thought: ‘What quality remains unabandoned in me, causing states of lust, anger, and delusion to arise again in my mind?’”

The Blessed One said:

“Mahānāma, there is one quality that remains unabandoned in you. Therefore, you live the household life and have not, out of firm faith, left home to live the homeless life and train in this path. Mahānāma, if you were to eliminate that quality, you would no longer live the household life, but would, out of firm faith, leave home to live the homeless life and train in the path. Because this one quality remains unabandoned, you live the household life and have not, out of firm faith, left home to live the homeless life and train in the path.”

Then Mahānāma the Sakyan rose from his seat, arranged his robe to bare his right shoulder, joined his palms toward the Buddha, and said:

“Blessed One, may the Blessed One teach me the Dharma so that my mind may be purified, my doubts removed, and the path attained.”

The Blessed One said:

“Mahānāma, there are five strands of sensual pleasure that are lovable, desirable, delightful, connected with sensual desire, and conducive to pleasure. What are the five? They are forms cognized by the eye, sounds cognized by the ear, odors cognized by the nose, flavors cognized by the tongue, and tangible objects cognized by the body. Through these, a king and a king’s retinue experience ease and joy. Mahānāma, the gratification of sensual desire reaches only this far and goes no further, but its dangers are very many.

“Mahānāma, what is the danger of sensual desire? Mahānāma, a young man of good family earns his livelihood according to his particular craft:^[05] whether by farming, trading, studying texts, mastering arithmetic and calculations, skillfully carving seals, composing literary works, practicing calligraphy, understanding the classics and scriptures, serving as a military commander, or serving the king. When he encounters cold, he must endure cold; when he encounters heat, he must endure heat.

He is afflicted by hunger, thirst, toil, and weariness, and is bitten by mosquitoes and gadflies. He must pursue such an occupation in the hope of acquiring wealth. Employing such means and performing such work in pursuit of his aim, if that young man of good family fails to acquire wealth, he suffers, grieves, laments, and becomes distraught, saying, ‘All my labor and hardship have been in vain, and what I sought has borne no fruit.’ On the other hand, if that young man of good family employs such means in pursuit of his aim and does acquire wealth, he cherishes, guards, and conceals it.

Why is this? He thinks: ‘This wealth of mine must not be seized by kings, plundered by thieves, burned by fire, damaged, or lost; nor should I invest it without profit or undertake work that fails.’ Although he guards and conceals it in this way, if it should nevertheless be seized by kings, plundered by thieves, burned by fire, damaged, or lost, he suffers, grieves, laments, and becomes distraught, saying: ‘That which I cherished and thought about day and night is now gone.’ Mahānāma, these are the sufferings of the present life,^[06] arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

“Furthermore, Mahānāma, because sentient beings act from sensual desire, are conditioned by sensual desire, and take sensual desire as their root, a mother quarrels with her child, a child quarrels with its mother, fathers and children, brothers, sisters, relatives, and clanspeople quarrel with one another. Because they quarrel with one another in this way, a mother speaks ill of her child and a child speaks ill of its mother. Fathers and children, brothers, sisters, relatives, and clanspeople speak ill of one another. If this occurs even among close relatives, how much more so among strangers? Mahānāma, these are the sufferings of the present life, arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

“Furthermore, Mahānāma, because sentient beings act from sensual desire, are conditioned by sensual desire, and take sensual desire as their root, kings contend with kings, brahmins contend with brahmins, householders contend with householders, common people contend with common people, and one nation contends with another. Because of such contention, they become enemies and then use all kinds of weapons to kill and injure one another. They may strike with their fists, throw stones, beat with clubs, or cut with knives. In the course of combat, they may die or become terrified and undergo extremely grievous suffering. Mahānāma, these are the sufferings of the present life, arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

“Furthermore, Mahānāma, because sentient beings act from sensual desire, are conditioned by sensual desire, and take sensual desire as their root, they don helmets and armor, put on military robes, take up spears, lances, bows, and arrows, or carry swords and shields, and enter into battle. They fight with elephants, horses, chariots, or infantry, or set men and women against one another. In the course of combat, they may die or become terrified and undergo extremely grievous suffering. Mahānāma, these are the sufferings of the present life, arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.

“Furthermore, Mahānāma, because sentient beings act from sensual desire, are conditioned by sensual desire, and take sensual desire as their root, they don armor, put on military robes, take up spears, lances, bows, and arrows, or carry swords and shields, and go to seize another nation. They assault cities and demolish fortifications, resist one another, beat drums and blow horns, and raise loud battle cries. They strike with clubs, thrust with spears, use sharp-edged wheels, shoot arrows, roll down stones, discharge great crossbows, or pour molten copper into the eyes.

In the course of combat, they may die or become terrified and undergo extremely grievous suffering. Mahānāma, these are the sufferings of the present life, arising from sensual desire, conditioned by sensual desire, and rooted in sensual desire.”

“Furthermore, Mahanama, because beings act on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root, they don armor, put on battle robes, take up spears, bows and arrows, or swords and shields, and enter villages, settlements, kingdoms, and cities. They break through walls and warehouses, plunder property, obstruct thoroughfares, or go by other routes to destroy villages and settlements, overthrow cities, and annihilate kingdoms.

In such circumstances, they may be captured by the king’s men and subjected to every manner of torture: their hands are cut off, their feet are cut off, or both their hands and feet are cut off; their ears are cut off, their noses are cut off, or both their ears and noses are cut off; their flesh is sliced off piece by piece; their beards are torn out, their hair is torn out, or both their beards and hair are torn out; they are confined in cages and wrapped in cloth before being burned, or buried in sand, wrapped in grass, and then set on fire; they are placed inside the belly of an iron donkey, inside the mouth of an iron pig, or in the jaws of an iron tiger and then burned; they are cast into bronze cauldrons or iron cauldrons and boiled;

they are cut into pieces, pierced with sharp spears, or torn with iron hooks; they are made to lie upon iron beds and scalded with boiling oil, or made to sit in iron mortars and pounded with iron pestles; they are made to suffer the bites of snakes and centipedes, whipped with lashes, prodded with staffs, beaten with clubs, bound alive and hung upon high poles, or beheaded and their heads displayed.

In these circumstances, they either die or suffer extreme fear and the most grievous pain. Mahanama, these are the sufferings in this life that arise on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root.

“Furthermore, Mahanama, because beings act on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root, they commit evil with the body, evil with speech, and evil with the mind. Later, such a person falls ill and is confined to bed, or sits or lies upon the ground. Torment afflicts his body, and throughout his entire body he experiences immeasurable suffering, with nothing pleasant remaining.

Because he formerly committed evil with the body, evil with speech, and evil with the mind, as he approaches death those deeds loom before his eyes, just as, when the sun sets behind the shadow of a great mountain slope, darkness covers the earth.^[07] In the same way, the evil conduct of his body, speech, and mind looms before his eyes and obscures them. He thinks: ‘The evil deeds I committed before now loom before my eyes.

Formerly, I did not create meritorious karma but created much evil karma. If there is anyone who does only evil, who is cruel, who commits only offenses and performs no meritorious deeds, who practices no goodness, who while alive knows no fear, and who near death has no refuge and nowhere to turn—into whatever realm such a person is reborn, there too shall I be reborn.’ Consequently, remorse arises in him, and because of that remorse he dies without peace and dies without merit.

Mahanama, these are the sufferings in this life that arise on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root.

“Furthermore, Mahanama, because beings act on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root, they commit evil with the body and commit evil with speech and mind. Because such a person has committed evil with the body, speech, and mind, on account of that and conditioned by that, when the body breaks up and life ends, he must go to an evil destination and be born in hell. Mahanama, these are the sufferings in the next life that arise on account of sensual desire, conditioned by sensual desire, and with sensual desire as their root.

“Mahanama, therefore you should know that sensual desires provide absolutely no happiness but only immeasurable suffering and peril. If a learned noble disciple does not know this correctly as it truly is, he is enveloped by sensual desire and cannot attain the happiness born of relinquishment^[08] and unsurpassed tranquility. Mahanama, such a learned noble disciple will regress on account of sensual desire.

“Mahanama, I know that sensual desires provide no happiness but only immeasurable suffering and peril. Having known this as it truly is, Mahanama, I am neither enveloped by sensual desire nor tightly bound by evil qualities. Therefore, I attain the happiness born of relinquishment and unsurpassed tranquility. Mahanama, for this reason I do not regress on account of sensual desire.

“Mahanama, at one time I was living in the city of Rajagriha, dwelling in the Seven-Leaved Cave of the Seers on Mount Vaidala.^[09]

“Mahanama, on that occasion, late in the afternoon, I rose from my seat and went to Broad Mountain.^[10] There I saw many Niganthas practicing the austerity of never sitting: they constantly stood without sitting and endured extreme suffering. I approached them and asked: ‘Niganthas, why do you practice this austerity of never sitting, constantly standing without sitting and enduring such suffering?’ They replied: ‘Gautama, I have a revered teacher, the Nigantha named Nataputta.

He teaches us: “Niganthas, if you committed any unwholesome karma in past lives, through this austerity you will exhaust it. If now you guard the excellent conduct of the body and guard the excellent conduct of speech and mind, then, on account of that and conditioned by that, you will never again do evil or create unwholesome karma.”’

“Mahanama, I asked them again: ‘Niganthas, do you have complete faith in your revered teacher, without the slightest doubt?’ They answered me: ‘Yes, Gautama, we have faith in our revered teachers, without the slightest doubt.’ Mahanama, I asked again: ‘Niganthas, if that is indeed the case, then your revered Nigantha teacher must formerly have committed extremely grave evil and unwholesome karma. He was previously a Nigantha, then died, was born into the human world, went forth as a Nigantha, and now practices the austerity of never sitting, constantly standing without sitting and enduring such suffering, just as you and your disciples do.’ They then said to me: ‘Gautama, happiness does not arise from happiness; it arises only from suffering.

The happiness enjoyed by King Bimbisara^[11] is beyond the ascetic Gautama’s attainment.’ I said in reply: ‘You are deluded and speak meaninglessly. Why is that? You are unskilled and understand nothing at all.

Yet, without knowing, you say, “The happiness enjoyed by King Bimbisara is beyond the ascetic Gautama’s attainment.” Niganthas, you should instead have asked: “Between Bimbisara and the ascetic Gautama, who is happier?” Niganthas, if I had said, “My happiness is superior; King Bimbisara’s does not equal it,” then you could have said, “The happiness enjoyed by King Bimbisara is beyond the ascetic Gautama’s attainment.”’ Those Niganthas then said: ‘Gautama, we now wish to ask you: between King Bimbisara and the ascetic Gautama, who is happier?’ I replied: ‘Niganthas, I shall now ask you a question.

Answer according to your understanding. Niganthas, what do you think? Can King Bimbisara attain silent stillness as he wishes and thereby abide in joy and happiness for seven days and seven nights?’ The Niganthas replied: ‘No, Gautama.’ I asked: ‘Can he abide in joy and happiness for six, five, four, three, or two days, or for one day and one night?’ The Niganthas replied: ‘No, Gautama.’ I asked again: ‘Niganthas, can I attain silent stillness as I wish and thereby abide in joy and happiness for one day and one night?’ The Niganthas replied: ‘Yes, Gautama.’ I asked: ‘Then can I abide in joy for two, three, four, five, or six days, up to seven days and seven nights?’ ‘Yes, Gautama.’ I then asked: ‘Niganthas, what do you think?

Who is happier, King Bimbisara or I?’ The Niganthas replied: ‘Gautama, as we understand the ascetic Gautama’s explanation, the ascetic Gautama is happier; King Bimbisara does not equal him.’

“Mahanama, therefore you should know that sensual desires provide no happiness but consist entirely of suffering and peril. If a learned noble disciple does not see this as it truly is, he will be enveloped by sensual desire and tightly bound by evil and unwholesome qualities, and therefore will not attain the happiness of relinquishment and unsurpassed tranquility. Mahanama, in this way that learned noble disciple regresses on account of sensual desire.”

"Mahānāma, I know that there is no happiness in sensual desires, but only immeasurable suffering and affliction. Because I know this as it truly is, I am neither obstructed by sensual desires nor tightly bound by evil, unwholesome states. Therefore, I attain the happiness of equanimity and unsurpassed tranquility.

"Mahānāma, for this reason I do not regress on account of sensual desires."

Thus spoke the Buddha. Śākya Mahānāma and the bhikkhus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli M.14, Cūḷa-dukkhakkhandha-suttaṃ. Separate Chinese translation, No. 55.

^[02] See Sutras 12, 180, and 191. Pāli: sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

^[03] Śākya Mahānāma 釋 摩 訶 男. Pāli: Sakka Mahānāma, a son of Amitodana and a cousin of the Buddha, not one of the Buddha’s first five disciples.

^[04] Defilements of the mind through craving, anger, and delusion 染, 恚, 癡 心 穢. Pāli: lobho, doso, moho citassa upakkileso; greed, hatred, and delusion are defilements of the mind.

^[05] This passage is like (I)" " href="TrungAHam099.htm">Sutra 99 above; see the notes there.

^[06](I)" " href="TrungAHam099.htm#_ftn10"> See note 10, Sutra 99.

^[07] (I)" " href="TrungAHam099.htm#_ftnref11">See note 11, Sutra 99.

^[08] Attaining the happiness of equanimity 得 捨 樂.

^[09] Mount Vedalla, the Sages’ Seven-Leaf Dwelling 鞞 哆 羅 山 仙 人 七 葉 屋. This was perhaps the Sattapaṇṇiguhā cave at the foot of Mount Vebhāra. This location differs from the Pāli version, which places it on Mount Gijjhakūṭa. Both are among the five mountains surrounding Rājagahā. No. 54: Thiết-đề-ban-lãm-cù-hà, which may be regarded as a phonetic transcription equivalent to Sattapaṇṇiguhā. The Pāli version reads: ... viharāmi gijjhakūṭe pabbate... saṃbahulā nigaṇṭhā isigilipasse kāḷasilāyaṃ, “I was dwelling on Mount Gijjhakūṭa (Vulture Peak)... many Nigaṇṭhas were living at Black Rock Cave on the slope of Mount Isigili.” Mount Vedalla, the Sages’ Seven-Leaf Cave.

^[10] Mount Guang 廣 山, perhaps Vepulla, the highest of the five mountains surrounding Rājagahā. This location also differs from that in the Pāli version, where they were in the Kaḷasilā cave on the slope of Isigili. No. 54: Đọa-phu-lu, which may be regarded as a phonetic transcription equivalent to Vepulla.

^[11] Bimbisāra 頻 鞞 娑 羅. Pāli: Bimbisāra, king of Magadha.

101. SUTRA ON THE HIGHER MIND^[1]

Thus have I heard.

At one time, the Buddha was traveling in the country of Śrāvastī, dwelling in Jeta’s Grove, Anāthapiṇḍika’s Park.

At that time, the Blessed One addressed the bhikkhus:

"If a bhikkhu wishes to attain the higher mind^[02], he should frequently contemplate five signs. By frequently contemplating these five signs, unwholesome thoughts that have arisen are immediately eliminated. When evil thoughts have ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated^[03].

"What are these five signs^[04]? When a bhikkhu contemplates a sign associated with the wholesome^[05], if an unwholesome thought arises^[06], that bhikkhu should, on account of this sign, contemplate another sign associated with the wholesome, so that evil, unwholesome thoughts no longer arise. When that bhikkhu, on account of this sign, contemplates another sign associated with the wholesome, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated.

"It is just as a carpenter or a carpenter’s apprentice stretches a chalk line straight, snaps it against a piece of timber, and then uses a sharp axe to hew the timber straight. A bhikkhu is likewise: on account of this sign, he contemplates another sign associated with the wholesome, so that evil, unwholesome thoughts no longer arise. When that bhikkhu, on account of this sign, contemplates another sign associated with the wholesome, the unwholesome thought that has arisen is immediately eliminated.

When the evil thought has ceased, the mind becomes steadily established; inwardly it becomes still and unified, and attains concentration. If a bhikkhu wishes to attain the higher mind, he should always contemplate this first sign. By contemplating this sign, the unwholesome thought that has arisen is immediately eliminated.

When the evil thought has ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated.

"Furthermore, when a bhikkhu contemplates a sign associated with the wholesome, if an unwholesome thought arises, that bhikkhu should observe: ‘This evil thought is fraught with peril^[07]. This thought is unwholesome; this thought is dark; this thought is detested by the wise. If this thought is brought to fulfillment, one cannot attain higher knowledge^[08], cannot attain the path of awakening, and cannot attain nirvana, because it causes evil, unwholesome thoughts to arise.’ When that bhikkhu thus contemplates the evil, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated.

"It is as though there were a handsome and pleasing young man who had bathed and cleansed himself, put on fine clothing, anointed his entire body with fragrant ointment, and trimmed his beard and hair so that he was perfectly clean. If the carcass of a snake, the carcass of a dog, or a human corpse—dark blue, swollen, putrid, and oozing filth—were hung around his neck, he would immediately be disgusted by the impurity and would find neither joy nor pleasure in it.

A bhikkhu is likewise. The bhikkhu observes: ‘This evil thought is fraught with peril. This thought is unwholesome; this thought is evil; this thought is detested by the wise.

If this thought is brought to fulfillment, one cannot attain higher knowledge, cannot attain the path of awakening, and cannot attain nirvana, because it causes evil, unwholesome thoughts to arise.’ When the bhikkhu has thus contemplated the evil, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated.

If a bhikkhu wishes to attain the higher mind, he should always contemplate this second sign. When he contemplates this sign, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated.

"Furthermore, when a bhikkhu contemplates a sign associated with the wholesome and an unwholesome thought arises, and when, even after observing the peril in that evil thought, another unwholesome thought arises, that bhikkhu should not attend to this thought, because it causes evil, unwholesome thoughts to arise. When that bhikkhu no longer attends to this thought, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated.

"It is as though a person with sight were confronted by visible forms in the light but did not wish to look at them. That person might either close his eyes or turn his body away. What do you think? Could that person perceive the appearance and features of those visible forms in the light?"

They replied:

"No, Venerable Sir."

"A bhikkhu is likewise. He should not attend to this thought, because it causes evil, unwholesome thoughts to arise. When that bhikkhu no longer attends to this thought, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated. If a bhikkhu wishes to attain the higher mind, he should always contemplate this third sign. By contemplating this sign, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind remains steadily established; inwardly it becomes still, unified, and concentrated."

"Furthermore, when a bhikkhu attends to a sign associated with the wholesome and an unwholesome thought arises; when he contemplates the danger in that evil thought, yet an unwholesome thought still arises; and when he no longer attends to that thought, yet an unwholesome thought again arises—then, because of this thought, that bhikkhu should use the activity of thought to gradually still it^[09], so that evil, unwholesome thoughts do not arise. When, regarding this thought, that bhikkhu uses the activity of thought to gradually still it, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind becomes steadily established, internally stilled, unified, and concentrated.

"It is as though a traveler were walking swiftly along the road and thought: 'Why am I walking swiftly? Could I now walk slowly?' He would then walk slowly. But afterward he might think: 'Why am I walking slowly instead of standing still?' He would then stand still.

But afterward he might think: 'Why am I standing? Could I sit down?' He would then sit down. But afterward he might think: 'Why am I sitting?

Could I lie down?' He would then lie down. Thus, that person practices the gradual cessation of the coarser bodily activities. It should be understood that a bhikkhu is likewise.

Regarding this thought, that bhikkhu should use the activity of thought to gradually still it, so that evil, unwholesome thoughts do not arise. When, regarding this thought, that bhikkhu uses the activity of thought to gradually still it, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind becomes established, internally stilled, unified, and concentrated.

If a bhikkhu wishes to attain the higher mind, he should constantly attend to this fourth sign. When he attends to this sign, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind becomes established, internally stilled, unified, and concentrated.

"Furthermore, when a bhikkhu attends to a sign associated with the wholesome and an unwholesome thought arises; when he contemplates the danger in the evil thought, yet an unwholesome thought still arises; when he does not attend to the evil thought, yet an unwholesome thought continues to arise; and when he uses the activity of thought to gradually still it, yet an unwholesome thought again continues to arise—that bhikkhu should contemplate as follows. Bhikkhu, because of this thought, an unwholesome thought has arisen. That bhikkhu should then clench his teeth, press his tongue against the roof of his mouth, and with his mind cultivate, restrain, and subdue his mind^[10], so that he does not think evil, unwholesome thoughts.

"When that bhikkhu uses his mind to cultivate, restrain, and subdue his mind, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind becomes established, internally stilled, unified, and concentrated. Just as two strong men might seize a weaker man, hold him fast, and subdue him, so too does the bhikkhu clench his teeth, press his tongue against the roof of his mouth, and with his mind cultivate, restrain, and subdue his mind, so that evil, unwholesome thoughts do not arise.

When that bhikkhu uses his mind to cultivate, restrain, and subdue his mind, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind becomes established, internally stilled, unified, and concentrated. If a bhikkhu wishes to attain the higher mind, he should constantly attend to this fifth sign.

When he attends to this sign, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind becomes established, internally stilled, unified, and concentrated.

"If a bhikkhu wishes to attain the higher mind, he should constantly attend to these five signs. By constantly attending to these five signs, the unwholesome thought that has arisen is immediately eliminated. When the evil thought has ceased, the mind becomes established, internally stilled, unified, and concentrated.

"If, when a bhikkhu attends to a sign associated with the wholesome, no evil thought arises; when he contemplates the danger in an evil thought, no evil thought arises; when he does not attend to that thought, no evil thought arises; when he uses the activity of thought to gradually still it, no evil thought arises; and when he uses his mind to cultivate, restrain, and subdue his mind, again no evil thought arises—then he attains mastery: when he wishes to think, he thinks; when he does not wish to think, he does not think.

If a bhikkhu thinks when he wishes to think and does not think when he does not wish to think, then that bhikkhu has gained command over his thoughts and mastery over the paths of thought^[11].

Thus spoke the Buddha. Having heard the Buddha's teaching, the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli, M. 20, Vitakkasanthānasuttaṃ.

^[02] Higher mind 增 上 心. Pāli: adhicittam.

^[03] Pāli: ajjhattam eva cittam santiṭṭhati sannisīdati ekodhi hoti samādhiyati.

^[04] Five signs 五 相. Pāli: pañca nimittāni.

^[05] Pāli: yaṃ nimittaṃ manasākaroto, when attending to a certain sign.

^[06] Pāli: upapajjanti pāpakā akusalā vitakkā chandūpasamhitāpi..., evil, unwholesome thoughts connected with sensual desire arise...

^[07] Pāli: tesaṃ vitakkānaṃ ādīnavo uparikkhitabbo: itipime vitakkā akusalā... sāvajjā... Dukkhavipākā ti, one should contemplate the danger in these thoughts: these thoughts are unwholesome, blameworthy, and productive of suffering.

^[08] Supernormal knowledge 通, referring to the higher knowledges, namely the six supernormal powers.

^[09] Using the activity of thought to gradually still that thought. Pāli: tesam vitakkānaṃ vitakkasaṅkhāra-saṇṭhānaṃ manāsikaroto, attending to the formation and activity of thought with respect to those thoughts.

^[10] Pāli: cetasā cittaṃ abhiniggaṇhaitabbaṃ abhinippìletabbaṃ abhisantāpe-tabbaṃ, with the mind, the mind is to be controlled, restrained, and subdued.

^[11] Mastery over the paths of thought 自 在 諸 念 跡. Pāli: bhikkhu vasī vitakkapariyāyapathesu, that bhikkhu is master of the paths leading to contemplation (the paths of the Dharma method of thought).

102. THE DISCOURSE ON THOUGHT^[1]

Thus have I heard.

At one time the Buddha was journeying in the country of Śrāvastī, staying in Jeta's Grove, Anāthapiṇḍika's Park.

At that time the Blessed One addressed the bhikkhus:

"In the past, before I attained unsurpassed, complete awakening, I thought: 'Let me divide thoughts^[02] into two classes: thoughts of sensual desire, thoughts of ill will, and thoughts of harming^[03] shall constitute one class; thoughts free from sensual desire, thoughts free from ill will, and thoughts free from harming shall constitute another class^[04].'

"Thereafter, I divided thoughts into two classes: thoughts of sensual desire, thoughts of ill will, and thoughts of harming constituted one class; thoughts free from sensual desire, thoughts free from ill will, and thoughts free from harming constituted another class.

"I practiced in this way. Dwelling secluded and alone, with an unheedful mind and practicing diligently, if a thought of sensual desire arose, I immediately knew: 'A thought of sensual desire has arisen. It harms myself, harms others, and harms both; it destroys wisdom, brings much distress, and does not lead to the attainment of nirvana.' Knowing that it harmed myself, harmed others, and harmed both; that it destroyed wisdom, brought much distress, and did not lead to the attainment of nirvana, it quickly vanished.

"If a thought of ill will or a thought of harming arose, I immediately knew: 'A thought of ill will or a thought of harming has arisen. It harms myself, harms others, and harms both; it destroys wisdom, brings much distress, and does not lead to the attainment of nirvana.' Knowing that it harmed myself, harmed others, and harmed both; that it destroyed wisdom, brought much distress, and did not lead to the attainment of nirvana, it quickly vanished."

"When a thought of sensual desire arose, I did not accept it, but abandoned it, eliminated it, and cast it away. When a thought of ill will or a thought of harming arose, I likewise did not accept it, but abandoned it, eliminated it, and cast it away. Why was this?

Because I saw that, on account of such thoughts, immeasurable evil and unwholesome states would arise. It is as though, in the last month of spring, after the rice has been planted, there is little open land on which cattle may graze. A cowherd pastures his cattle among the marshes and fields, and when they enter another person's land, he immediately takes up his staff and restrains them.

Why is this? Because the cowherd knows that, on account of this, he may incur the fault of being reviled, beaten, or bound. Therefore, the cowherd takes up his staff and restrains them.

I was likewise. When a thought of sensual desire arose, I did not accept it, but abandoned it, eliminated it, and cast it away. When a thought of ill will or a thought of harming arose, I likewise did not accept it, but abandoned it, eliminated it, and cast it away.

Why was this? Because I saw that, on account of such thoughts, immeasurable evil and unwholesome states would arise.

"Bhikkhus, whatever a person continually thinks about and reflects upon, the mind comes to delight in that.^[05]

"If a bhikkhu thinks and reflects excessively upon sensual desire, he will necessarily abandon thoughts of renunciation; because he thinks and reflects much upon sensual desire, his mind comes to delight in it. If a bhikkhu thinks and reflects excessively upon thoughts of ill will and harming, he will necessarily abandon thoughts of non-ill will and harmlessness. Because he thinks and reflects much upon thoughts of ill will and harming, his mind comes to delight in them. Such a bhikkhu, if he cannot become free from sensual desire, thoughts of ill will, and thoughts of harming, will not be liberated from birth, aging, illness, death, sorrow, and lamentation, nor will he be able to become free from all suffering.

"I practiced in this way. Dwelling secluded and alone, with an earnest mind, I practiced diligently. If a thought of renunciation arose, I immediately knew, ‘A thought of renunciation is arising.’ It did not harm myself, did not harm others, and did not harm both; it cultivated wisdom and led, without affliction, to the attainment of nirvana.

Knowing that it did not harm myself, did not harm others, and did not harm both, but cultivated wisdom and led, without affliction, to the attainment of nirvana, I swiftly and extensively cultivated it. If a thought of non-ill will or harmlessness arose, I immediately knew, ‘A thought of non-ill will or harmlessness is arising.’ It would not harm myself, would not harm others, and would not harm both; it would cultivate wisdom and lead, without affliction, to the attainment of nirvana.

Knowing that it did not harm myself, did not harm others, and did not harm both, but cultivated wisdom and led, without affliction, to the attainment of nirvana, I swiftly and extensively cultivated it.

"I gave rise to thoughts of renunciation and reflected much upon them. I gave rise to thoughts of non-ill will and harmlessness and reflected much upon them. I then thought: ‘If I think and reflect excessively, my body will become weary^[06], joy will be lost, and my mind will consequently be impaired. I should steady my mind inwardly, cause it always to abide within, become tranquil, unified, and attain concentration, so that the mind is not impaired.’ Thereafter, I steadied my mind inwardly, caused it always to abide within, become tranquil, unified, and attain concentration, so that the mind was not impaired.

"Having given rise to a thought of renunciation, I further gave rise to reflection in accordance with the Dharma and in proper sequence with the Dharma.^[07] Having given rise to thoughts of non-ill will and harmlessness, I likewise further gave rise to reflection in accordance with the Dharma and in proper sequence with the Dharma. Why was this? Because I did not see that, on account of such thoughts, immeasurable evil and unwholesome states would arise.

It is as though, in the last month of autumn, after all the rice has been harvested, a cowherd pastures his cattle in the fields and thinks, ‘My cattle are among the herd.’ Why is this? Because the cowherd does not see that, on account of this, he may incur the fault of being reviled, beaten, or bound. Therefore, the cowherd thinks, ‘My cattle are among the herd,’ and does not see that, on account of this, he may incur the fault of being reviled, beaten, or bound, or suffer any loss.

I was likewise. Having given rise to a thought of renunciation, I further gave rise to reflection in accordance with the Dharma and in proper sequence with the Dharma. Having given rise to thoughts of non-ill will and harmlessness, I likewise further gave rise to reflection in accordance with the Dharma and in proper sequence with the Dharma.

Why was this? Because I did not see that, on account of such thoughts, immeasurable evil and unwholesome states would arise.

"Bhikkhus, whatever a person continually thinks about and reflects upon, the mind comes to delight in that. If a bhikkhu thinks and reflects much upon renunciation, he will abandon thoughts of sensual desire; because he thinks and reflects much upon renunciation, his mind comes to delight in it. If a bhikkhu thinks and reflects much upon non-ill will and harmlessness, he will abandon thoughts of ill will and harming; because he thinks and reflects much upon non-ill will and harmlessness, his mind comes to delight in them.

With initial and sustained thought^[08] stilled, a bhikkhu possesses inner tranquility and unification of mind; without initial or sustained thought, with joy and happiness born of concentration, he attains and dwells in the second dhyana. With the fading of desire for joy, that bhikkhu dwells in equanimity, free from seeking, with right mindfulness and right knowledge, and experiences happiness with the body—the state of which the noble ones say, ‘One who has noble equanimity and mindfulness dwells happily.’ He attains and dwells in the third dhyana.

With the cessation of happiness and suffering, and with the prior cessation of sorrow and joy, the bhikkhu is neither suffering nor happy; with mindfulness purified by equanimity, he attains and dwells in the fourth dhyana.

"Thus, with his mind concentrated, purified, undefiled, free from affliction, pliant, well established, and having attained immovability of mind, the bhikkhu directs it toward the fruit of the destruction of the taints. Personally realizing direct knowledge, he knows as it truly is: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ and ‘This is the path leading to the cessation of suffering.’ He also knows as it truly is: ‘This is the cessation of the taints,’ and ‘This is the path leading to the cessation of the taints.’ When the bhikkhu knows and sees in this way, his mind is liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance.

When liberated, he knows that he is liberated, and he knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’

"When this bhikkhu has become free from thoughts of sensual desire, thoughts of ill will, and thoughts of harming, he is liberated from birth, aging, illness, death, sorrow, and lamentation, and becomes free from all suffering. It is as though, in a forest, there were a large spring to which a herd of deer came to roam and play. A person came who did not wish for the benefit and welfare of that herd of deer and did not wish for their safety and happiness.

He blocked the safe road, opened a perilous road, dug a large pit, and stationed a watcher there. In this way, the entire herd of deer would perish. Then another person came who wished for the benefit and welfare of that herd of deer and wished for their safety and happiness.

He opened the safe road, blocked and filled in the perilous road, and drove away the watcher. In this way, the herd of deer was saved, liberated, and secure."

“Bhikkhus, you should know that I have spoken this simile because I wish you to understand its meaning clearly. A wise person, upon hearing this simile, will clearly understand its purport. The meaning of the simile is as follows.

The great stream represents the five sensual pleasures, objects of craving, delight, and enjoyment. What are the five? Forms cognized by the eye, sounds cognized by the ear, odors cognized by the nose, tastes cognized by the tongue, and tangible objects cognized by the body.

You should know that the great stream represents the five kinds of sensual pleasure. You should know that the herd of deer represents ascetics and brahmins. You should know that the person who came, not wishing the herd of deer to obtain benefit and blessing or to dwell in peace and happiness, represents Māra Pāpīyān.

Blocking the right path and opening a perilous path represents the three evil and unwholesome thoughts: the thought of sensual desire, the thought of ill will, and the thought of harming. You should know that the perilous path represents evil and unwholesome thoughts. There is also another perilous path: the eightfold wrong path, from wrong view through wrong concentration.

You should know that digging a great pit represents ignorance. You should know that the watchman represents the retinue of Māra Pāpīyān. As for the person who came wishing the herd of deer to obtain benefit and blessing and to dwell in peace and happiness, you should know that he represents the Tathagata, the Unattached One, the Perfectly Enlightened One.

Blocking the perilous path and opening the right path represents the three wholesome thoughts: the thought of renunciation, the thought of non-ill will, and the thought of non-harming. You should know that the right path represents the three wholesome thoughts. There is also another right path: the Noble Eightfold Path, from right view through right concentration.

“Bhikkhus, I have opened the right path for you, blocked the perilous path, leveled the pits, and driven away the watchman. Just as a revered teacher loves his disciples, arouses great loving-kindness and great compassion, and wishes them to obtain benefit and blessing and to dwell in peace and happiness, so have I done what needed to be done. You, too, must now practice for yourselves. Go to a secluded place, to the mountains and forests, to the foot of a tree, or to some other quiet place, and sit in meditation and contemplate. Do not be heedless. Apply yourselves diligently and energetically, lest you later have cause for regret. This is My admonition. This is My exhortation.”

Thus spoke the Buddha. After hearing what the Buddha had taught, the bhikkhus rejoiced and respectfully practiced accordingly.

Notes:

^[01] Pāli parallel: M.19. Dvedhāvitakka-suttaṃ.

^[02] Thought 念, also called initial application, means directing attention to seek and apprehend the object of thought. It is also a factor of meditation belonging to the First Dhyāna, which this Chinese version frequently translates as “awakening” 覺. Pāli: vitakka.

^[03] Thoughts of sensual desire, ill will, and harming 欲 恚 害 念: the three unwholesome applications of thought. Pāli: tayo akusala-vitakkā, kāma-vitakko, vyāpāda-vitakko, vihiṃsa-vitakko.

^[04] The three wholesome applications of thought. Pāli: tayo kusala-vitakkā.

^[05] Chinese: 心 便 樂 中; tâm tiện lạc trung. Yaññadeva... Bahulam anuvitakketi anuvicāreti tathā tathā nati hoti cetaso: toward whatever one frequently directs initial and sustained thought, the mind inclines in that direction.

^[06] The Di manuscript reads: thân định hỷ vong 身 定 喜 亡; the Song-Yuan-Ming editions read: thân chi hỷ vong 身 之 喜 亡. Both may be erroneous; it should therefore be emended to: thân phạp, hỷ vong 身 乏 喜 亡. Compare the Pāli: aticiraṃ anuvitakkayato... kāyo kilameyya; kāye kilante cittaṃ ūhañuñeyya: if one continues applying thought for too long, the body may become fatigued. When the body is weary, the mind becomes agitated.

^[07] “Directed toward the Dharma, following the Dharma” 向 法 次 法 means practicing the Dharma in accordance with the Dharma; see the note to the sūtra. The Pāli version does not mention this.

^[08] Initial and sustained thought, that is, the mental application and thought mentioned above.