中阿含經

14. CHAPTER ON MIND

172. THE DISCOURSE ON MIND^[1]

Thus have I heard.

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

At that time, a bhikkhu was dwelling alone in a quiet place. While seated in meditation and reflecting, this thought arose in his mind: “What leads the world onward? What causes attachment and defilement^[02]? What exercises mastery^[03]?”

Then, in the late afternoon, that bhikkhu rose from meditation, went to the Buddha, bowed his head at the Buddha’s feet, sat down to one side, and said:

“Blessed One, today, while I was dwelling alone in a quiet place, seated in meditation and reflecting, this thought arose in my mind: ‘What leads the world onward? What causes attachment and defilement? What exercises mastery?’”

Having heard this, the Blessed One praised him:

“Excellent, excellent, bhikkhu! This is a wholesome course of inquiry, wholesomely investigated, an exquisite discernment accompanied by skillful reflection^[04]: ‘What leads the world onward? What causes attachment and defilement? What exercises mastery?’ Bhikkhu, is this your question?”

The bhikkhu replied:

“Yes, Blessed One.”

The Blessed One said:

“Bhikkhu, the mind leads the world onward; the mind causes attachment and defilement; the mind exercises mastery^[05]. Bhikkhu, it is the mind itself that leads the world onward, the mind itself that causes attachment and defilement, and the mind itself that exercises mastery. Bhikkhu, a learned noble disciple does not allow the mind to lead him, does not allow the mind to cause attachment and defilement, and does not allow the mind to exercise mastery. Bhikkhu, a learned noble disciple does not submit to the mastery of the mind; rather, the mind submits to the mastery of the learned noble disciple.”

The bhikkhu said:

“Excellent! Excellent! I respectfully accept your teaching, Blessed One!”

Having heard the Buddha’s teaching, the bhikkhu rejoiced and respectfully practiced it. He then asked further:

“Blessed One, one speaks of a learned bhikkhu and calls him a learned bhikkhu. Blessed One, what is meant by a learned bhikkhu? How may one be declared a learned bhikkhu?”

Having heard this, the Blessed One praised him:

“Excellent, excellent, bhikkhu! This is a wholesome course of inquiry, wholesomely investigated, an exquisite discernment accompanied by skillful reflection: ‘Blessed One, one speaks of a learned bhikkhu and calls him a learned bhikkhu. Blessed One, what is meant by a learned bhikkhu? How may one be declared a learned bhikkhu?’ Bhikkhu, is this your question?”

The bhikkhu replied:

“Yes, Blessed One.”

The Blessed One said:

“Bhikkhu, the teachings I have expounded are exceedingly numerous: discourses, songs, expositions, verses, accounts of causes and conditions, compilations, accounts of past events, sayings, birth stories, extensive explanations, unprecedented Dharma, and explanations of meaning. Bhikkhu, if a good man hears from me only a four-line verse, yet understands its meaning, understands the Dharma, practices the Dharma in accordance with the Dharma, and follows the holy life, then, bhikkhu, it is of such a one—and none beyond this—that one speaks as a learned bhikkhu. Bhikkhu, such is a learned bhikkhu. Thus does the Tathagata declare one to be a learned bhikkhu.”

The bhikkhu said:

“Excellent! Excellent! I respectfully accept your teaching, Blessed One!”

Having heard the Buddha’s teaching, the bhikkhu rejoiced and respectfully practiced it. He then asked further:

“Blessed One, one speaks of a learned bhikkhu possessing clear and penetrating wisdom^[06] and calls him a learned bhikkhu possessing clear and penetrating wisdom. Blessed One, what is a learned bhikkhu possessing clear and penetrating wisdom? How may one be declared a learned bhikkhu possessing clear and penetrating wisdom?”

Having heard this, the Blessed One praised him:

“Excellent, excellent, bhikkhu! This is a wholesome course of inquiry, wholesomely investigated, an exquisite discernment accompanied by skillful reflection: ‘Blessed One, one speaks of a learned bhikkhu possessing clear and penetrating wisdom and calls him a learned bhikkhu possessing clear and penetrating wisdom. Blessed One, what is a learned bhikkhu possessing clear and penetrating wisdom? How may one be declared a learned bhikkhu possessing clear and penetrating wisdom?’ Bhikkhu, is this your question?”

The bhikkhu replied:

“Yes, Blessed One.”

The Blessed One said:

“Bhikkhu, when a bhikkhu hears, ‘This is suffering,’ he immediately sees suffering rightly, with wisdom, as it truly is. When he hears of the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering, he immediately sees the path leading to the cessation of suffering rightly, with wisdom, as it truly is. Bhikkhu, such is a learned bhikkhu possessing clear and penetrating wisdom. Thus does the Tathagata declare one to be a learned bhikkhu possessing clear and penetrating wisdom.”

The bhikkhu said:

“Excellent! Excellent! I respectfully accept your teaching, Blessed One!”

Having heard the Buddha’s teaching, the bhikkhu rejoiced and respectfully practiced it. He then asked further:

“Blessed One, one speaks of an intelligent bhikkhu possessing keen wisdom and broad wisdom and calls him an intelligent bhikkhu possessing keen wisdom and broad wisdom. Blessed One, what is an intelligent bhikkhu possessing keen wisdom and broad wisdom? How may one be declared an intelligent bhikkhu possessing keen wisdom and broad wisdom?”

Having heard this, the Blessed One praised him:

“Excellent, excellent, bhikkhu! This is a wholesome course of inquiry, wholesomely investigated, an exquisite discernment accompanied by skillful reflection: ‘Blessed One, one speaks of an intelligent bhikkhu possessing keen wisdom and broad wisdom and calls him an intelligent bhikkhu possessing keen wisdom and broad wisdom. Blessed One, what is an intelligent bhikkhu possessing keen wisdom and broad wisdom? How may one be declared an intelligent bhikkhu possessing keen wisdom and broad wisdom?’ Bhikkhu, is this your question?”

The bhikkhu replied:

“Yes, Blessed One.”

The Blessed One said:

“If a bhikkhu has no thought of harming himself, no thought of harming others, and no thought of harming both, but has only thoughts conducive to his own welfare and the welfare of others, to the welfare of all beings, out of compassion for the world, wishing that devas and human beings may obtain benefit and blessings and dwell in peace and happiness—then, bhikkhu, such is an intelligent bhikkhu possessing keen wisdom and broad wisdom. Thus does the Tathagata declare one to be an intelligent bhikkhu possessing keen wisdom and broad wisdom.”

The bhikkhu said:

“Excellent! Excellent! I respectfully accept your teaching, Blessed One!”

Then, having heard the Buddha’s teaching, that bhikkhu received it well, remembered it well, and recited and practiced it well. He then rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times, and departed.

Thereafter, that bhikkhu received the Blessed One’s instruction and dwelt alone in a quiet, remote place, heedful in mind and diligent in practice. While dwelling alone in that remote place, heedful in mind and diligent in practice, he sought to attain the purpose for which a good man shaves off his hair and beard, dons the ocher robe, and, out of resolute faith, leaves the household life for homelessness to train in the Way: solely aspiring to accomplish the unsurpassed holy life, here and now he personally knew, personally awakened to, personally realized, accomplished, and dwelt in it, knowing as it truly was: ‘Birth has ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’ Having realized the Dharma,

that Venerable One immediately attained arhatship.

Thus spoke the Buddha. Having heard what the Buddha said, those bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Chinese version, fascicle 45. Corresponds to Pāli A.4.19.6, Ummagga-sutta. An alternate Chinese translation is No. 82, the Fo Shuo Yi Jing, translated by Zhu Fahu during the Western Jin dynasty.

^[02] Who causes attachment and defilement 誰染著. No. 82: “For what reason does one experience suffering?” 以何故受苦. Pāli: kena loko parikissati, “What oppresses the world?” In the Chinese version, it is read as pari-kilissati instead of parikissati.

^[03] No.82: 以何故生, 生已入隨松, from what does it arise, and once arisen, by what is it governed? Pāli: Kassa ca uppannassa vasam gacchati, under the direction of what has arisen does the world proceed?

^[04] 有賢道而有賢觀. Pāli: Bhaddako kho te ummaggo, bhaddako paṭibhānam kalyāni paripucchā, excellent is your path; excellent is your understanding; skillful indeed are your questions.

^[05] Pāli: cittassa upannassa vasaṃ gacchati, once the mind has arisen, it governs the world.

^[06] Penetrating wisdom. No.82: Swift wisdom. Pāli: Nibbedhikapañño, keen or profound wisdom (discriminating wisdom).

173. THE SUTRA OF PHÙ-DI^[1]

Thus have I heard:

At one time, the Buddha was journeying in the city of Rājagṛha, dwelling in the Bamboo Grove, the Kalandaka Garden.

At that time, the Venerable Phù-di^[02] was also staying in Rājagṛha, in the Seclusion Meditation Hut^[03].

Then, when the night had passed and early morning had come, the Venerable Phù-di put on his robe, took up his bowl, and entered the city of Rājagṛha to seek alms. The Venerable Phù-di thought: “For now, I shall not enter Rājagṛha to seek alms. I should go to the home of Prince Kỳ-bà-tiên-na the Youth^[04].”

The Venerable Phù-di then went to the home of Prince Kỳ-bà-tiên-na the Youth. Seeing the Venerable Phù-di approaching from afar, Prince Kỳ-bà-tiên-na the Youth rose from his seat, bared one shoulder, joined his palms toward the Venerable Phù-di, and said:

“Welcome, Venerable Phù-di. It has been a long time since the Venerable Phù-di last came here. Please sit upon this couch.”

The Venerable Phù-di sat down. Prince Kỳ-bà-tiên-na the Youth bowed his head and paid homage at the feet of the Venerable Phù-di, then sat to one side and said:

“Venerable Phù-di, I have something I wish to ask. I hope you will listen.”

The Venerable Phù-di replied:

“Prince, ask whatever you wish. After hearing it, I shall consider it.”

The Prince then asked:

“Venerable Phù-di, ascetics and brahmins have come to me and said, ‘Prince, whoever has an aspiration and rightly practices the holy life will certainly attain the fruit. If anyone has no aspiration, both has and does not have an aspiration, or neither has nor does not have an aspiration, yet rightly practices the holy life, that person will certainly attain the fruit.’ What view does the Venerable Phù-di’s teacher hold, and what does he teach^[05]?”

The Venerable Phù-di said:

“Prince, I have not personally heard the Blessed One speak of this, nor have I heard it related by fellow practitioners of the holy life. Nevertheless, Prince, it may be that the Blessed One has said: ‘Whoever has an aspiration and rightly practices the holy life will certainly attain the fruit. If anyone has no aspiration, both has and does not have an aspiration, or neither has nor does not have an aspiration, yet rightly practices the holy life, that person will certainly attain the fruit^[06].’”

The Prince said:

“If the Venerable Phù-di’s teacher holds such a view and teaches such a doctrine, then among devas, Māra, Brahmā, ascetics, brahmins, and beings in this world from humans to devas, he is indeed the Supreme One. Venerable Phù-di, please accept your meal here today.”

The Venerable Phù-di silently consented. Knowing that the Venerable Phù-di had silently accepted, the Prince rose from his seat, personally poured water for washing, and with his own hands served various clean, exquisite delicacies, both solid and soft foods. He personally attended upon the Venerable One until he had eaten his fill.

When the Venerable One had finished eating, the Prince cleared away the bowls and dishes and poured water for washing. He then took a small couch and sat separately to one side to hear the Dharma. The Venerable Phù-di taught the Dharma to the Prince, inspiring ardent aspiration and bringing him to joy. After teaching the Dharma to the Prince by innumerable skillful means, inspiring ardent aspiration and bringing him to joy, the Venerable One rose from his seat and departed.

He went to the Buddha, bowed his head, paid homage at the Buddha’s feet, and sat to one side. He then recounted to the Buddha in full all that he had discussed with the Prince.

After hearing this, the Blessed One said:

“Phù-di, why did you not explain the matter clearly to the Prince by means of four similes?”

The Venerable Phù-di asked:

“Blessed One, what are those four similes?”

The Blessed One said:

“Phù-di, if ascetics or brahmins possess wrong view and are firmly established in wrong view^[07], then even if they have an aspiration, because they practice the holy life wrongly, they certainly cannot attain the fruit. If they have no aspiration, both have and do not have an aspiration, or neither have nor do not have an aspiration, yet practice the holy life wrongly, they certainly cannot attain the fruit. Why is this? Because seeking the fruit in a wrong manner does not accord with the proper way^[08].

“Phù-di, suppose a person wanted to obtain milk but tried to milk a cow’s horn. That person certainly could not obtain milk. Even if that person had no aspiration, both had and did not have an aspiration, or neither had nor did not have an aspiration, if that person wanted to obtain milk but tried to milk a cow’s horn, that person certainly could not obtain milk.

Why is this? Because seeking milk in a wrong manner means trying to milk a cow’s horn. In the same way, Phù-di, if ascetics or brahmins possess wrong view and are firmly established in wrong view, then even if they have an aspiration, because they practice the holy life wrongly, they certainly cannot attain the fruit.

If they have no aspiration, have an aspiration, do not have an aspiration, or neither have nor do not have an aspiration, yet practice the holy life wrongly, they certainly cannot attain the fruit. Why is this? Because seeking the fruit in a wrong manner does not accord with the proper way.

“Phù-di, if ascetics or brahmins possess right view and are firmly established in right view, then if they have an aspiration and rightly practice the holy life, they will certainly attain the fruit. If they have no aspiration, both have and do not have an aspiration, or neither have nor do not have an aspiration, yet rightly practice the holy life, they will certainly attain the fruit. Why is this? Because seeking the fruit in a right manner accords with the proper way.

“Phù-di, suppose a person wanted to obtain milk, fed and watered a cow until it was satisfied, and then milked its udder. That person would certainly obtain milk. Even if that person had no aspiration, both had and did not have an aspiration, or neither had nor did not have an aspiration, if that person wanted to obtain milk, fed the cow until it was satisfied, and then milked its udder, that person would certainly obtain milk.

Why is this? Because seeking milk in the proper manner means milking a cow’s udder. In the same way, Phù-di, if ascetics or brahmins possess right view and are firmly established in right view, then if they have an aspiration and rightly practice the holy life, they will certainly attain the fruit.

If they have no aspiration, both have and do not have an aspiration, or neither have nor do not have an aspiration, yet rightly practice the holy life, they will certainly attain the fruit. Why is this? Because seeking the fruit in a right manner accords with the proper way.”

“Phù-di, if there are ascetics or brahmins who hold wrong view and are established in wrong view, and if they have aspirations yet practice the holy life wrongly, they certainly cannot attain the fruit. If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life wrongly, they certainly cannot attain the fruit. Why is this? Because seeking the fruit in a wrong manner is not the proper way.

“Phù-di, suppose a person wanted ghee and therefore filled a vessel with plain water and churned it. He certainly could not obtain ghee. Whether he had no aspiration, or both had an aspiration and had no aspiration, or neither had an aspiration nor had no aspiration, if he wanted ghee and therefore filled a vessel with plain water and churned it, he certainly could not obtain ghee.

Why is this? Because seeking ghee in a wrong manner means churning plain water. So too, Phù-di, if there are ascetics or brahmins who hold wrong view, and if they have aspirations yet practice the holy life wrongly, they certainly cannot attain the fruit.

If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life wrongly, they certainly cannot attain the fruit. Why is this? Because seeking the fruit in a wrong manner is not the proper way.

“Phù-di, if there are ascetics or brahmins who hold right view and are established in right view, and if they have aspirations and practice the holy life rightly, they will certainly attain the fruit. If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life rightly, they will certainly attain the fruit. Why is this? Because seeking the fruit in the right manner is the proper way.

“Phù-di, suppose a person wanted ghee and took a vessel filled with curds and churned it. He would certainly obtain ghee. Whether he had no aspiration, or both had an aspiration and had no aspiration, or neither had an aspiration nor had no aspiration, if he wanted ghee and took a vessel filled with curds and churned it, he would certainly obtain ghee.

Why is this? Because seeking ghee in the right manner means churning curds. So too, Phù-di, if there are ascetics or brahmins who hold right view and are established in right view, and if they have aspirations and practice the holy life rightly, they will certainly attain the fruit.

If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life rightly, they will certainly attain the fruit. Why is this? Because seeking the fruit in the right manner is the proper way.

“Phù-di, if there are ascetics or brahmins who hold wrong view and are established in wrong view, and if they have aspirations yet practice the holy life wrongly, they certainly cannot attain the fruit. If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life wrongly, they certainly cannot attain the fruit. Why is this? Because seeking the fruit in a wrong manner is not the proper way.

“Phù-di, suppose a person wanted oil, filled a press with sand, poured cold water over it so that it seeped through, and then pressed it down. He certainly could not obtain oil. Whether he had no aspiration, or both had an aspiration and had no aspiration, or neither had an aspiration nor had no aspiration, if he wanted oil, filled a press with sand, poured cold water over it so that it seeped through, and then pressed it down, he certainly could not obtain oil.

Why is this? Because seeking oil in a wrong manner means pressing sand. So too, Phù-di, if there are ascetics or brahmins who hold wrong view and are established in wrong view, and if they have aspirations yet practice the holy life wrongly, they certainly cannot attain the fruit.

If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life wrongly, they certainly cannot attain the fruit. Why is this? Because seeking the fruit in a wrong manner is not the proper way.

“Phù-di, if there are ascetics or brahmins who hold right view and are established in right view, and if they have aspirations and practice the holy life rightly, they will certainly attain the fruit. If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life rightly, they will certainly attain the fruit. Why is this? Because seeking the fruit in the right manner is the proper way.

“Phù-di, suppose a person wanted oil, filled a press with sesame seeds, poured boiling water over them so that it seeped through, and then pressed them down. He would certainly obtain oil. Whether he had no aspiration, or both had an aspiration and had no aspiration, or neither had an aspiration nor had no aspiration, if he wanted oil, filled a press with sesame seeds, poured boiling water over them so that it seeped through, and then pressed them down, he would certainly obtain oil.

Why is this? Because seeking oil in the right manner means pressing sesame seeds. So too, Phù-di, if there are ascetics or brahmins who hold right view and are established in right view, and if they have aspirations and practice the holy life rightly, they will certainly attain the fruit.

If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life rightly, they will certainly attain the fruit. Why is this? Because seeking the fruit in the right manner is the proper way.

“Phù-di, if there are ascetics or brahmins who hold wrong view and are established in wrong view, and if they have aspirations yet practice the holy life wrongly, they certainly cannot attain the fruit. If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life wrongly, they certainly cannot attain the fruit. Why is this? Because seeking the fruit in a wrong manner is not the proper way.

“Phù-di, suppose a person wanted fire, took wet wood as kindling, and drilled it with a wet fire drill. He certainly could not produce fire. Whether he had no aspiration, or both had an aspiration and had no aspiration, or neither had an aspiration nor had no aspiration, if he wanted fire, took wet wood as kindling, and drilled it with a wet fire drill, he certainly could not produce fire. Why is this? Because seeking fire in a wrong manner means drilling wet wood.

“So too, Phù-di, if there are ascetics or brahmins who hold wrong view and are established in wrong view, and if they have aspirations yet practice the holy life wrongly, they certainly cannot attain the fruit. If they have no aspirations, or both have aspirations and have no aspirations, or neither have aspirations nor have no aspirations, yet practice the holy life wrongly, they certainly cannot attain the fruit. Why is this? Because seeking the fruit in a wrong manner is not the proper way.”

“Bhūmija, if there are ascetics or brahmins who hold right view and right concentration, and if, having an aspiration, they rightly practice the holy life, they will certainly attain the fruit. If they have no aspiration, or both have and do not have an aspiration, or neither have nor do not have an aspiration, yet rightly practice the holy life, they will certainly attain the fruit. Why is this? Because seeking the fruit in the right way is the proper path.

“Bhūmija, it is just as if a person who wanted fire took dry wood as kindling and drilled it with a dry fire-stick: he would certainly obtain fire. Whether he had no aspiration, both had and did not have an aspiration, or neither had nor did not have an aspiration, if, wanting fire, he took dry wood as kindling and drilled it with a dry fire-stick, he would certainly obtain fire. Why is this?

Because the right way to seek fire is to drill dry wood. So too, Bhūmija, if there are ascetics or brahmins who hold right view, and if, having an aspiration, they rightly practice the holy life, they will certainly attain the fruit. If they have no aspiration, or both have and do not have an aspiration, or neither have nor do not have an aspiration, yet rightly practice the holy life, they will certainly attain the fruit.

Why is this? Because seeking the fruit in the right way is the proper path.

“Bhūmija, if you were to relate these four similes to the royal prince, then upon hearing them the royal prince would certainly be greatly delighted and would support you throughout your life with robes, blankets, food and drink, bedding, medicines, and all the other necessities of life.”

Venerable Bhūmija said:

“Blessed One, I had never heard these four similes before, so how could I have related them? Only today have I heard the Blessed One expound them.”

Thus did the Buddha teach. After Venerable Bhūmija and the bhikkhus heard what the Buddha had said, they rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.126, Bhūmija-sutta.

^[02] Phù-di 浮彌. Pāli: Bhūmija.

^[03] See sutras nos. 166 and 171.

^[04] Royal Prince Kỳ-bà-tiên-na 王子耆婆先那僮子; the Pāli according to the Chinese version is Jīvasena Kumāra. However, the name in the Pāli version is Jayasena rājakumāra.

^[05] In the Pāli version, in all four cases the fruit cannot be attained (abhabbā phalassa adhigamāya).

^[06] There is an error in the Chinese translation. See the content of the sutra.

^[07] Chinese: wrong view and wrong concentration. The Pāli version lists the eightfold Noble Path, from wrong view through wrong concentration.

^[08] Chinese: no path 無道. Pāli: ayoni hesā.

174. SUTRA ON UNDERTAKING PRACTICES (I)^[1]

Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“There are indeed four kinds of undertaking practices in the world^[02]. What are the four? There is an undertaking practice that is pleasant in the present but brings painful retribution in the future. There is an undertaking practice that is painful in the present but brings pleasant retribution in the future. There is an undertaking practice that is painful in the present and brings painful retribution in the future. There is an undertaking practice that is pleasant in the present and brings pleasant retribution in the future.

“What is an undertaking practice that is pleasant in the present but brings painful retribution in the future?

“There may be ascetics, brahmins, or religious practitioners who delight in sporting with an adorned woman^[03] and maintain: ‘What fears and perils in the future do these ascetics and brahmins see in sensual desire that they must abandon sensual desire and prescribe a method for abandoning it? Touching the body of this adorned woman is truly pleasurable.’ Such a person sports and dallies together with that woman, taking pleasure therein.

Having fully accomplished that pleasant undertaking practice, upon the breakup of the body and the ending of life, he goes directly to an evil destination and is reborn in hell. Only then does this thought arise in him: ‘Those ascetics and brahmins saw these fears and perils in the future in sensual desire; therefore, they abandoned sensual desire and prescribed a method for abandoning it. Because of sensual desire, because we contended for sensual pleasures^[04], and owing to sensual desire, we now undergo such extreme suffering, such immense suffering.’

“It is just as in the last month of spring^[05], when the heat at midday is intense, a seed of a creeping vine, split open by the scorching sun^[06], falls at the foot of a sal tree. The deity of that sal tree then becomes frightened because of it. At that time, the surrounding tree deities—the deities of seed-bearing plants, the hundred kinds of grain and medicinal plants, and the tree deity’s relatives and friends—seeing such future fears and perils in the seed, go to the tree deity and console him, saying, ‘Tree deity, do not be afraid!

Tree deity, do not be afraid! This seed may be eaten by a deer, eaten by a peacock, blown away by the wind, burned in a village fire, scorched by a wildfire, spoiled, or fail to germinate. Thus, tree deity, you may remain at ease.’ Suppose, however, that this seed is not eaten by a deer or a peacock, is not blown away by the wind, is not burned in a village fire or scorched by a wildfire, and neither spoils nor fails to germinate.

The seed is not defective or worm-eaten, has not split apart, and has not been damaged by rain, wind, or sun. When drenched by heavy rain, it quickly sprouts. That tree deity then thinks: ‘For what reason did the surrounding tree deities—the deities of seed-bearing plants, the hundred kinds of grain and medicinal plants, and my relatives and friends—see future fears and perils in this seed and come to console me, saying, “Tree deity, do not be afraid!

Tree deity, do not be afraid! This seed may be eaten by a deer, eaten by a peacock, blown away by the wind, burned in a village fire, scorched by a wildfire, spoiled, or fail to germinate. Thus, tree deity, you may remain at ease”?’ Yet this seed is not eaten by a deer or a peacock, is not blown away by the wind, is not burned in a village fire or scorched by a wildfire, and neither spoils nor fails to germinate.

The seed is not defective or worm-eaten, has not split apart, and has not been damaged by rain, wind, or sun. When drenched by heavy rain, it quickly sprouts, forming a stem with tender branches and leaves and developing joints that are delightful to touch. This stem, with its tender branches, leaves, and joints, is delightful to touch; contact with it is pleasurable.

“Then, dependent upon the tree, the vine develops large branches and leaves, coils around the trunk, and spreads over the tree. After the tree has been covered, that tree deity thinks: ‘What future fears and perils did those surrounding tree deities—the deities of seed-bearing plants, the hundred kinds of grain and medicinal plants, and my relatives and friends—see in this seed that they came to console me, saying, “Tree deity, do not be afraid!

Tree deity, do not be afraid! This seed may be eaten by a deer, eaten by a peacock, blown away by the wind, burned in a village fire, scorched by a wildfire, spoiled, or fail to germinate. Thus, tree deity, you may remain at ease”?

Yet this seed was not eaten by a deer or a peacock, was not blown away by the wind, was not burned in a village fire or scorched by a wildfire, and neither spoiled nor failed to germinate. This seed was not defective or worm-eaten, had not split apart, and had not been damaged by rain, wind, or sun. When drenched by heavy rain, it quickly sprouted.

Because of this seed, owing to this seed, I now undergo such extreme suffering, such immense suffering.’”

“So too, there are ascetics, brahmins, and religious mendicants who delight in sporting together with adorned women and maintain: ‘What fears and future perils do these ascetics and religious mendicants see in sensual pleasures that they abandon sensual pleasures and set forth a method for abandoning them? The touch of the body of this adorned woman is truly delightful.’ They sport and amuse themselves together with these women.

Having undertaken and fully accomplished that practice, upon the breakup of the body and the end of life, they go straight to an evil destination and are born in hell. Only then does this thought arise in them: ‘Those ascetics and religious mendicants saw these fears and future perils in sensual pleasures; therefore, they abandoned sensual pleasures and set forth a method for abandoning them. Because of sensual pleasures, through conflict over sensual pleasures, and on account of sensual pleasures, we now undergo such extreme suffering, such immense suffering.’

“This is called a practice that is pleasant in the present but brings painful results in the future.

“What is called a practice that is painful in the present but brings pleasant results in the future?

“There may be a person whose nature is strongly inclined toward sensual desire, strongly inclined toward anger, and strongly inclined toward delusion. Following a mind of sensual desire, that person experiences pain and sorrow. Following a mind of anger and a mind of delusion, that person experiences pain and sorrow. Despite that pain and sorrow, throughout life that person practices the holy life, even while weeping and shedding tears. Having undertaken and fully accomplished this practice, upon the breakup of the body and the end of life, that person will certainly be born in a good destination, in the heavenly realms.

“This is a practice that is painful in the present but brings pleasant results in the future.

“What is called a practice that is painful in the present and brings painful results in the future?

“There are ascetics and religious mendicants who go naked and wear no clothing; who use their hands as clothing, leaves as clothing, or beads as clothing; who do not draw water with a vessel or with a dipper; who do not eat food procured by prodding with knives or sticks, do not eat food obtained by deception, do not go themselves, do not send others, do not accept an invitation as a guest^[07], do not accept a welcome as a guest^[08], do not accept hospitality as a guest who is asked to stay^[09], do not eat from between two people who are eating, do not eat at a house where there is a pregnant woman^[10], do not eat from a house where dogs are kept, and do not eat from a house to which bluebottle flies have come.

They do not eat fish or meat, drink liquor or fermented water^[11], or drink anything at all, training in the practice of abstaining from drink. Or they eat one morsel and consider one morsel sufficient^[12]; or they eat two, three, four, up to seven morsels and consider seven morsels sufficient. Or they eat what is obtained through a single offering^[13] and consider a single offering sufficient; or they eat what is obtained through two, three, four, up to seven offerings and consider seven offerings sufficient.

Or they eat once a day and consider that one meal sufficient; or they eat once every two, three, four, five, six, or seven days, once every half month, or once a month, and consider that single meal sufficient. Or they eat greens^[14], wild grain^[15], coarse millet, bran, daddula rice^[16], or coarse food. Or they go to a place free of affairs^[17] and dwell in a place free of affairs.

Or they eat roots, fruit, or fruit that has fallen by itself. Or they wear robes sewn from various kinds of cloth^[18], garments of hair, garments of dussa cloth^[19], garments of hairy dussa cloth, whole hides, perforated hides, or hides entirely covered with holes. Or they wear their hair loose, braided, or partly loose and partly braided; or they shave only the hair of the head, only the beard, or both beard and hair; or they pluck out the hair of the head, the beard, or both beard and hair.

Or they stand upright and never sit; walk in a crouching posture; lie on thorns and make thorns their bed; or lie on grass^[20] and make grass their bed. Or they worship water, stirring it with their hands day and night; worship fire, keeping it burning day and night; or worship the sun and moon or a venerable one of great virtue, facing them with palms joined. Through practices such as these, they undergo immeasurable suffering and train in tormenting austerities^[21].

Having undertaken and fully accomplished this practice, upon the breakup of the body and the end of life, they will certainly be born in an evil destination, in hell.

“This is a practice that is painful in the present and brings painful results in the future.

“What is called a practice that is pleasant in the present and brings pleasant results in the future?

“There may be a person whose nature is not strongly inclined toward sensual desire, not strongly inclined toward anger, and not strongly inclined toward delusion. That person does not habitually experience pain and sorrow by following a mind of sensual desire, does not experience pain and sorrow by following a mind of anger, and does not experience pain and sorrow by following a mind of delusion. With happiness and joy, throughout life that person practices the holy life and attains gladness of mind. Having undertaken and fully accomplished this practice, with the complete destruction of the five lower fetters, that person is spontaneously born in that realm and there enters nirvana, attaining the state of non-retrogression and never returning to this realm^[22].

“This is a practice that is pleasant in the present and brings pleasant results in the future.

“There are indeed these four kinds of practices in the world, and it is for this reason that I have taught them.”

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.45, Cūḷa-dhammasamādhāna-sutta.

^[02] Four kinds of practices, 受 法. Pāli: cattārimāni dahammasamādānāni.

^[03] Chinese: “adorned women,” 莊 嚴 女. Pāli: te kho moḷibaddhāhi paribbājikāhi paricārenti, they seek pleasure with female wanderers whose hair is bound up.

^[04] Chinese: “conflict with sensual desire,” 諍 欲, “to contend with sensual desire.” Adhikaraṇa was perhaps understood as “dispute” rather than as “cause” or “motive.”

^[05] The last month of spring. Pāli: gimhānaṃ pacchime māse, the final month of summer.

^[06] Chinese: 日 炙 坼 迸. The editions differ in their transcription of this group of words. The Korean edition has 曰 instead of 日; the Korean edition has 圮 and the Song edition 岸 instead of 坼. Pāli: māluvāsipāṭikā.

^[07] Chinese: 不 來 尊. Pāli: na-ehi-bhadantika, “not a Venerable One who is called, ‘Come here!’”

^[08] Chinese: 不 善 尊. Probably na-sādhu-bhadantika, “not a Venerable One who is welcomed with, ‘Excellent, Venerable One!’”

^[09] Chinese: 不 住 尊. Pāli: na-tiṭṭha-bhadantika, “not a Venerable One who is invited, ‘Please remain here, Venerable One!’”

^[10] Chinese: 不 懷 妊 家 食. Pāli: na gabbhiniyā (paṭiganṇhāti), not accepting food from a pregnant woman.

^[11] Chinese: 惡 水. Pāli: thusodaka, fermented water.

^[12] Pāli: ekāgāriko vā hoti ekālopiko, accepting only one morsel of food from each house.

^[13] Chinese: 食 一 得. Pāli: ekissāpi dattiyā yāpeti, subsisting on only one thing given.

^[14] Chinese: 菜 茹. Pāli: sāka-bhakkho.

^[15] Chinese: 稗 子, a kind of grass resembling rice. Pāli: sāmāka.

^[16] Chinese: 頭 頭 邏. Pāli: daddula.

^[17] Chinese: 至 無 事 處, going to a secluded forest place? No Pāli equivalent has been found. Compare: vana-mūla-palāhāro yāpeti.

^[18] Chinese: 連 合 衣. Pāli: masāṇāni, hemp cloth mixed with other fabrics.

^[19] Chinese: 頭 舍 衣. Pāli: dussa, coarse undyed cloth.

^[20] Chinese: 草; the Song and Yuan editions have 果, as does the Ming edition. Scripture No. 18 has 臥 果. Pāli: phalaka, lying on a plank. The Chinese version understands phala(ka) as fruit.

^[21] Chinese: 學 煩 熱 行. Pāli: ātāpanaparitāpanānuyogam anuyutto viharati, living devoted to the practice of self-mortifying austerities.

^[22] A non-returner, after dying in the realm of sensual desire, is reborn among the Pure Abode devas and attains nirvana there.

175. DISCOURSE ON PRACTICES (II)^[1]

Thus have I heard.

At one time, the Buddha was journeying among the Kurus and was staying in the town of Kammāsadhamma^[02].

Then the Blessed One addressed the bhikkhus:

“This world has such desires, such aspirations, such affections, such delights, and such intentions: ‘May disagreeable, unlovable, and displeasing phenomena cease, and may disagreeable, unlovable, and displeasing phenomena arise.’ Thus does it desire, aspire, cherish, delight, and intend. Yet disagreeable, unlovable, and displeasing phenomena arise, while agreeable, lovable, and pleasing phenomena cease. This is called the way of foolishness.

My Dharma is exceedingly profound, difficult to see, difficult to awaken to, and difficult to penetrate. Thus, My Dharma, exceedingly profound, difficult to see, difficult to awaken to, and difficult to penetrate, is that disagreeable, unlovable, and displeasing phenomena cease, while agreeable, lovable, and pleasing phenomena arise. This is the way free from foolishness.

“This world truly has four ways of undertaking practices. What are the four? There is a way of undertaking practices that is pleasant in the present but brings painful results in the future. There is a way of undertaking practices that is painful in the present but brings pleasant results in the future. There is a way of undertaking practices that is painful in the present and also brings painful results in the future. There is a way of undertaking practices that is pleasant in the present and also brings pleasant results in the future.

“What is the way of undertaking practices that is pleasant in the present but brings painful results in the future? A person may personally take pleasure and delight in killing living beings. Because of killing living beings, pleasure and joy arise. That person personally takes pleasure and delight in taking what is not given, false speech, and so forth, up to wrong view; because of wrong view, pleasure and joy arise. Thus, bodily pleasure and mental pleasure are unwholesome, born of the unwholesome, and do not lead to wisdom, awakening, or nirvana.

“This is the way of undertaking practices that is pleasant in the present but brings painful results in the future.

“What is the way of undertaking practices that is painful in the present but brings pleasant results in the future? A person may personally experience pain and sorrow while abandoning the killing of living beings; because of abandoning killing and harming, pain and sorrow arise, and that person personally experiences pain and sorrow. He abandons taking what is not given, sexual misconduct, false speech, and so forth, up to abandoning wrong view; because of abandoning wrong view, pain and sorrow arise. Thus, bodily pain and mental pain arise from the wholesome and lead to wisdom, awakening, and nirvana.

“This is the way of undertaking practices that is painful in the present but brings pleasant results in the future.

“What is the way of undertaking practices that is painful in the present and also brings painful results in the future? A person may personally experience pain and sorrow while killing living beings; because of killing living beings, pain and sorrow arise. That person personally experiences pain and sorrow while taking what is not given, engaging in sexual misconduct, speaking falsely, and so forth, up to holding wrong view; because of these, pain and sorrow arise. Thus, bodily pain and mental pain are unwholesome, born of the unwholesome, and do not lead to awakening or nirvana.

“This is called the way of undertaking practices that is painful in the present and also brings painful results in the future.

“What is the way of undertaking practices that is pleasant in the present and also brings pleasant results in the future? A person may personally take pleasure and delight in abandoning the killing of living beings; because of abandoning the killing of living beings, pleasure and joy arise. That person personally takes pleasure and delight in abandoning taking what is not given, sexual misconduct, false speech, and so forth, up to abandoning wrong view. Because of abandoning wrong view, pleasure and joy arise. Thus, bodily pleasure and mental pleasure arise from the wholesome and lead to wisdom, awakening, and nirvana.

“This is called the way of undertaking practices that is pleasant in the present and also brings pleasant results in the future.

“There is a way of undertaking practices that is pleasant in the present but brings painful results in the future, yet because of foolishness, that person does not know in accordance with reality that this way of undertaking practices is pleasant in the present but brings painful results in the future. Because he does not know in accordance with reality, he cultivates it and does not abandon it^[03]. After cultivating it without abandoning it, disagreeable, unlovable, and displeasing phenomena arise, while disagreeable, unlovable, and displeasing phenomena cease.

It is like the medicine called A-ma-ni-dược^[04], which in one respect has color, fragrance, and flavor, but is mixed with poison. A sick person may drink it. While drinking it, its color, fragrance, and flavor are pleasing to the palate and do not injure the throat; but after it has been drunk and entered the stomach, it proves not to be medicine.

In the same way, this way of undertaking practices is pleasant in the present but brings painful results in the future. Because of foolishness, that person does not know in accordance with reality that this way of undertaking practices is pleasant in the present but brings painful results in the future. Not knowing in accordance with reality, he cultivates it and does not abandon it.

After cultivating it without abandoning it, disagreeable, unlovable, and displeasing phenomena arise, while agreeable, lovable, and pleasing phenomena cease. This is called the way of foolishness.

“There is a way of undertaking practices that is painful in the present but brings pleasant results in the future, yet because of foolishness, that person does not know in accordance with reality that this way of undertaking practices is painful in the present but will bring pleasant results in the future. Not knowing in accordance with reality, he does not cultivate the practice of abandonment. Because he does not cultivate the practice of abandonment, disagreeable, unlovable, and displeasing phenomena arise, while agreeable, lovable, and pleasing phenomena cease. This is called the way of foolishness.

“There is a way of undertaking practices that is painful in the present and also brings painful results in the future, yet because of foolishness, that person does not know in accordance with reality that this way of undertaking practices is painful in the present and also brings painful results in the future. Not knowing in accordance with reality, he cultivates it and does not abandon it. Having cultivated it without abandoning it, disagreeable, unlovable, and displeasing phenomena arise, while agreeable, lovable, and pleasing phenomena cease.

“It is like excrement and urine^[05] mixed with poison, which a sick person may drink. While drinking it, it is filthy and foul-smelling, without savor or flavor, displeasing to the palate, and injurious to the throat; and after being swallowed into the stomach, it proves not to be medicine. In the same way, this way of undertaking practices is painful in the present and also brings painful results in the future.

Because of foolishness, that person does not know in accordance with reality that this way of undertaking practices is painful in the present and also brings painful results in the future. Not knowing in accordance with reality, he cultivates it and does not abandon it. Because he cultivates it without abandoning it, disagreeable, unlovable, and displeasing phenomena arise, while agreeable, lovable, and pleasing phenomena cease.

This is called the way of foolishness.

“There is a way of undertaking practices that is pleasant in the present and also brings pleasant results in the future, yet because of foolishness, that person does not know in accordance with reality that this way of undertaking practices is pleasant in the present and also brings pleasant results in the future. Because he does not know in accordance with reality, he does not cultivate the practice of abandonment. Because he does not cultivate the practice of abandonment, disagreeable, unlovable, and displeasing phenomena arise, while agreeable, lovable, and pleasing phenomena cease. This is called the way of foolishness.

“That person does not know in accordance with reality which phenomena should be cultivated, nor does he know in accordance with reality which phenomena should not be cultivated. Because he does not know in accordance with reality which phenomena should not be cultivated and does not know in accordance with reality which phenomena should be cultivated, he cultivates what should not be cultivated and fails to cultivate what should be cultivated. Because he cultivates what should not be cultivated and fails to cultivate what should be cultivated, disagreeable, unlovable, and displeasing phenomena arise, while agreeable, lovable, and pleasing phenomena cease. This is called the way of foolishness.”

"If there is an undertaking of the Dharma that is pleasant in the present but brings painful retribution in the future, a wise person knows as it truly is: ‘This undertaking of the Dharma is pleasant in the present but brings painful retribution in the future.’ Because he knows this as it truly is, he does not practice it but abandons it. Because he does not practice it but abandons it, what is undesirable, unlovable, and displeasing ceases, while what is desirable, lovable, and pleasing arises. This is called wisdom concerning the Dharma.

"If there is an undertaking of the Dharma that is painful in the present but brings pleasant retribution in the future, a wise person knows as it truly is: ‘This undertaking of the Dharma is painful in the present but brings pleasant retribution in the future.’ Because he knows this as it truly is, he practices it and does not abandon it. Because he practices it and does not abandon it, what is undesirable, unlovable, and displeasing ceases, while what is desirable, lovable, and pleasing arises.

"It is just as when urine and feces^[06] are mixed with many kinds of medicine, and a sick person drinks the mixture. When it is drunk, its color is ugly, its odor foul, its taste disagreeable and unpalatable, and it painfully injures the throat; yet after entering the stomach, it becomes medicine. So too, this undertaking of the Dharma is painful in the present but brings pleasant retribution in the future.

A wise person knows as it truly is: ‘This undertaking of the Dharma is painful in the present but brings pleasant retribution in the future.’ Because he knows this as it truly is, he practices it and does not abandon it. Because he practices it and does not abandon it, what is undesirable, unlovable, and displeasing ceases, while what is desirable, lovable, and pleasing arises. This is called wisdom concerning the Dharma.

"If there is an undertaking of the Dharma that is painful in the present and also brings painful retribution in the future, a wise person knows as it truly is: ‘This undertaking of the Dharma is painful in the present and also brings painful retribution in the future.’ Because his wisdom knows this as it truly is, he does not practice it but abandons it. Because he does not practice it but abandons it, what is undesirable, unlovable, and displeasing ceases, while what is desirable, lovable, and pleasing arises. This is called wisdom concerning the Dharma.

"If there is an undertaking of the Dharma that is pleasant in the present and brings pleasant retribution in the future, a wise person knows as it truly is: ‘This undertaking of the Dharma is pleasant in the present and brings pleasant retribution in the future.’ Because he knows this as it truly is, he practices it and does not abandon it. Because he practices it and does not abandon it, what is undesirable, unlovable, and displeasing ceases, while what is desirable, lovable, and pleasing arises. This is called wisdom concerning the Dharma.

"It is just as when ghee and honey are mixed with many kinds of medicine, and a sick person must drink the mixture. When it is drunk, its color is beautiful, its aroma fragrant, its taste agreeable and palatable, and it does not injure the throat; after entering the stomach, it becomes medicine. So too, this undertaking of the Dharma is pleasant in the present and brings pleasant retribution in the future. A wise person knows as it truly is: ‘This undertaking of the Dharma is pleasant in the present and also brings pleasant retribution in the future.’ Because he knows this as it truly is, he practices it and does not abandon it; what is undesirable, unlovable, and displeasing ceases, while what is desirable, lovable, and pleasing arises. This is called wisdom concerning the Dharma.

"That person knows as it truly is: ‘This is a Dharma that should be practiced,’ and knows as it truly is: ‘This is a Dharma that should not be practiced.’ Because he knows as it truly is which Dharma should be practiced and which Dharma should not be practiced, he practices the Dharma that should be practiced and does not practice the Dharma that should not be practiced. Because he practices the Dharma that should be practiced and does not practice the Dharma that should not be practiced, what is undesirable, unlovable, and displeasing ceases, while what is desirable, lovable, and pleasing arises. This is called wisdom concerning the Dharma.

"There truly are these four undertakings of the Dharma in the world; therefore, I have expounded them."

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.
Notes:

^[01] Corresponds to the Pāli M.46, Mahā-Dhammasamādāna-suttam. Chinese separate translation: No. 83, The Sutra Spoken by the Buddha on What Accord with the Dharma, translated by Dharmarakṣa.

^[02] See notes 2 and 3 to Sutra No. 10. No. 83: “At the place called the Kuru Dharma-governing region,” a combination of phonetic transcription and semantic translation of Kuru-kammāsaddhamma. The Pāli version has: at Sāvatthi.

^[03] “Practice it and do not abandon it” 習行不斷. No. 83: “Practice it and do not discard it” 行不棄—follow it and do not relinquish it. Pāli: sevati na parivajjiti, to engage in, not to avoid.

^[04] A-ma-ni medicine 阿摩尼藥. Pāli: āpānīyakaṃsa, a vessel for drinking water. In the Chinese version, “medicine” may be a phonetic transcription of -yakaṃsa and does not mean medicine.

^[05] Pāli: pūtimuttaṃ, putrid urine, namely asafoetida, commonly used as medicine.

^[06] See note 5 above.