“Bhikkhus, I set out seeking the escape from the earth element. Whatever escape there is from the earth element—that I discovered. I have clearly seen with wisdom just how far the escape from the earth element extends.
“Bhikkhus, I set out seeking the gratification in … the danger in … the escape from the water element ... the heat element ... the air element. Whatever escape there is from the air element—that I discovered. I have clearly seen with wisdom just how far the escape from the earth element extends.
“So long, bhikkhus, as I did not directly know as they really are the gratification, the danger, and the escape in the case of these four elements ... (as above) [172] … devas and humans.
“The knowledge and vision arose in me: ‘Unshakable is my liberation of mind; this is my last birth; now there is no more renewed existence.’”
33 (4) If There Were No
At Sāvatthı̄. “Bhikkhus, if there were no gratification in the earth element, beings would not become enamoured with it; but because there is gratification in the earth element, beings become enamoured with it. If there were no danger in the earth element, beings would not experience revulsion towards it; but because there is danger in the earth element, beings experience revulsion towards it. If there were no escape from the earth element, beings would not escape from it; but because there is an escape from the earth element, beings escape from it.
“Bhikkhus, if there were no gratification in the water element … in the heat element ... in the air element, beings would not become enamoured with it … [173] … but because there is an escape from the air element, beings escape from it.
“So long, bhikkhus, as beings have not directly known as they really are the gratification as gratification, the danger as danger, and the escape as escape in the case of these four elements, they have not escaped from this world with its devas, Māra, and Brahmā, from this generation with its ascetics and brahmins, its devas and humans; they have not become detached from it, released from it, nor do they dwell with a mind rid of barriers. But when beings have directly known all this as it really is, then they have escaped from this world with its devas and humans ... they have become detached from it, released from it, and they dwell with a mind rid of barriers.”251
34 (5) Exclusively Suffering
At Sāvatthı̄. “Bhikkhus, if this earth element were exclusively suffering, immersed in suffering, steeped in suffering, and if it were not [also] steeped in pleasure, beings would not become enamoured with it. But because the earth element is pleasurable,252 immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it. [174]
“Bhikkhus, if this water element were exclusively suffering … if this heat element were exclusively suffering … if this air element were exclusively suffering, immersed in suffering, steeped in suffering, and if it was not [also] steeped in pleasure, beings would not become enamoured with it. But because the air element is pleasurable, immersed in pleasure, steeped in pleasure, and is not steeped [only] in suffering, beings become enamoured with it.
“Bhikkhus, if this earth element were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and if it were not [also] steeped in suffering, beings would not experience revulsion towards it. But because the earth element is suffering, immersed in suffering, steeped in suffering, and is not steeped [only] in pleasure, beings experience revulsion towards it.
“Bhikkhus, if this water element were exclusively pleasurable … if this heat element were exclusively pleasurable … if this air element were exclusively pleasurable, immersed in pleasure, steeped in pleasure, and if it were not [also] steeped in suffering, beings would not experience revulsion towards it. But because the air element is suffering, immersed in suffering, steeped in suffering, and is not steeped [only] in pleasure, beings experience revulsion towards it.”
35 (6) Delight
At Sāvatthı̄. “Bhikkhus, one who seeks delight in the earth element seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. One who seeks delight in the water element … in the heat element … in the air element seeks delight in suffering. One who seeks delight in suffering, I say, is not freed from suffering. [175]
“One who does not seek delight in the earth element ... in the air element does not seek delight in suffering. One who does not seek delight in suffering, I say, is freed from suffering.”
36 (7) Arising
At Sāvatthı̄. “Bhikkhus, the arising, continuation, production, and manifestation of the earth element is the arising of suffering, the continuation of disease, the manifestation of aging-and-death. 253 The arising, continuation, production, and manifestation of the water element ... the heat element ... the air element is the arising of suffering, the continuation of disease, the manifestation of aging-and-death.
“The cessation, subsiding, and passing away of the earth element … the air element is the cessation of suffering, the subsiding of disease, the passing away of aging-and-death.”
37 (8) Ascetics and Brahmins (1)
At Sāvatthı̄. “Bhikkhus, there are these four elements. What four? The earth element, the water element, the heat element, the air element.
“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the gratification, the danger, and the escape in the case of these four elements: [176] these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics and brahmins who understand as they really are the gratification, the danger, and the escape in the case of these four elements: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
38 (9) Ascetics and Brahmins (2)
At Sāvatthı̄. “Bhikkhus, there are these four elements. What four? The earth element, the water element, the heat element, the air element.
“Those ascetics or brahmins, bhikkhus, who do not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these four elements: these I do not consider to be ascetics among ascetics….
“But, bhikkhus, those ascetics and brahmins who understand as they really are the origin and the passing away, the gratification, the danger, and the escape in the case of these four elements: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
39 (10) Ascetics and Brahmins (3)
At Sāvatthı̄. “Bhikkhus, those ascetics or brahmins who do not understand the earth element, its origin, its cessation, and the way leading to its cessation; [177] who do not understand the water element ... the heat element ... the air element, its origin, its cessation, and the way leading to its cessation: these I do not consider to be ascetics among ascetics….
“But, bhikkhus, those ascetics and brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of asceticism and the goal of brahminhood.”
[178]
Chapter IV 15 Anamataggasaṃyutta
Connected Discourses on Without Discoverable Beginning
I. THE FIRST SUBCHAPTER
(Grass and Wood)
1 (1) Grass and Wood
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”<
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“Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, this saṃsāra is without discoverable beginning.254 A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. Suppose, bhikkhus, a man would cut up whatever grass, sticks, branches, and foliage there are in this Jambudı̄pa and collect them together into a single heap. Having done so, he would put them down, saying [for each one]: ‘This is my mother, this my mother’s mother.’ The sequence of that man’s mothers and grandmothers would not come to an end, yet the grass, wood, branches, and foliage in this Jambudı̄pa would be used up and exhausted. For what reason? Because, bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. For such a long time, bhikkhus, you have experienced suffering, anguish, and disaster, and swelled the cemetery. It is enough to experience revulsion towards all formations, enough to become dispassionate towards them, enough to be liberated from them.” [179]
2 (2) The Earth
At Sāvatthı̄. “Bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. Suppose, bhikkhus, a man would reduce this great earth to balls of clay the size of jujube kernels and put them down, saying [for each one]: ‘This is my father, this my father’s father.’ The sequence of that man’s fathers and grandfathers would not come to an end, yet this great earth would be used up and exhausted. For what reason? Because, bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. For such a long time, bhikkhus, you have experienced suffering, anguish, and disaster, and swelled the cemetery. It is enough to experience revulsion towards all formations, enough to become dispassionate towards them, enough to be liberated from them.”
3 (3) Tears
At Sāvatthı̄. “Bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. What do you think, bhikkhus, which is more: the stream of tears that you have shed as you roamed and wandered on through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this or the water in the four great oceans?”255
“As we understand the Dhamma taught by the Blessed One, venerable sir, [180] the stream of tears that we have shed as we roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this alone is more than the water in the four great oceans.”
“Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way. The stream of tears that you have shed as you roamed and wandered through this long course, weeping and wailing because of being united with the disagreeable and separated from the agreeable—this alone is more than the water in the four great oceans. For a long time, bhikkhus, you have experienced the death of a mother; as you have experienced this, weeping and wailing because of being united with the disagreeable and separated from the agreeable, the stream of tears that you have shed is more than the water in the four great oceans.
“For a long time, bhikkhus, you have experienced the death of a father ... the death of a brother ... the death of a sister ... the death of a son ... the death of a daughter … the loss of relatives … the loss of wealth ... loss through illness; as you have experienced this, weeping and wailing because of being united with the disagreeable and separated from the agreeable, the stream of tears that you have shed is more than the water in the four great oceans. For what reason? Because, bhikkhus, this saṃsāra is without discoverable beginning…. It is enough to experience revulsion towards all formations, enough to become dispassionate towards them, enough to be liberated from them.”
4 (4) Mother’s Milk
At Sāvatthı̄. “Bhikkhus, this saṃsāra is without discoverable beginning. A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. What do you think, bhikkhus, which is more: [181] the mother’s milk that you have drunk as you roamed and wandered on through this long course—this or the water in the four great oceans?”
“As we understand the Dhamma taught by the Blessed One, venerable sir, the mother’s milk that we have drunk as we roamed and wandered on through this long course—this alone is more than the water in the four great oceans.”
“Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way. The mother’s milk that you have drunk as you roamed and wandered through this long course—this alone is more than the water in the four great oceans. For what reason? Because, bhikkhus, this saṃsāra is without discoverable beginning…. It is enough to be liberated from them.”
5 (5) The Mountain
At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, how long is an aeon?”256
“An aeon is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”
“Then is it possible to give a simile, venerable sir?”
“It is possible, bhikkhu,” the Blessed One said. “Suppose, bhikkhu, there was a great stone mountain a yojana long, a yojana wide, and a yojana high, without holes or crevices, one solid mass of rock. At the end of every hundred years a man would stroke it once with a piece of Kāsian cloth.257 That great stone mountain might by this effort be worn away and eliminated but the aeon would still not have come to an end. So long is an aeon, bhikkhu. [182] And of aeons of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons. For what reason? Because, bhikkhu, this saṃsāra is without discoverable beginning…. It is enough to be liberated from them.”
6 (6) The Mustard Seed
At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, how long is an aeon?”
“An aeon is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”
“Then is it possible to give a simile, venerable sir?”
“It is possible, bhikkhu,” the Blessed One said. “Suppose, bhikkhu, there was a city with iron walls a yojana long, a yojana wide, and a yojana high, filled with mustard seeds as dense as a topknot. At the end of every hundred years a man would remove one mustard seed from there. The great heap of mustard seeds might by this effort be depleted and eliminated but the aeon would still not have come to an end. So long is an aeon, bhikkhu. And of aeons of such length, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons. For what reason? Because, bhikkhu, this saṃsāra is without discoverable beginning…. It is enough to be liberated from them.”
7 (7) Disciples
At Sāvatthı̄. [183] Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, how many aeons have elapsed and gone by?”
“Bhikkhus, many aeons have elapsed and gone by. It is not easy to count them and say they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons.”
“But is it possible to give a simile, venerable sir?”
“It is possible, bhikkhus,” the Blessed One said. “Suppose, bhikkhus, there were four disciples here each with a life span of a hundred years, living a hundred years, and each day they were each to rec
ollect a hundred thousand aeons. There would still be aeons not yet recollected by them when those four disciples each with a life span of a hundred years, living a hundred years, would pass away at the end of a hundred years.258 It is not easy to count them and say that they are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons. For what reason? Because, bhikkhus, this saṃsāra is without discoverable beginning…. It is enough to be liberated from them.”
8 (8) The River Ganges
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to him: “Master Gotama, how many aeons have elapsed and gone by?”
The Connected Discourses of the Buddha Page 70