The Connected Discourses of the Buddha
Page 204
“But, bhikkhus, if anyone should speak thus: ‘Having made the breakthrough to the noble truth of suffering as it really is, having made the breakthrough to the noble truth of the origin of suffering as it really is, having made the breakthrough to the noble truth of the cessation of suffering as it really is, having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is possible.
“Just as, bhikkhus, if someone should speak thus: ‘Having made a basket of lotus leaves or of kino leaves or of māluva leaves,393 I will bring water or a palm fruit,’ this would be possible; so too, if anyone should speak thus: ‘Having made the breakthrough to the noble truth of suffering as it really is… I will completely make an end to suffering’—this is possible.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
33 (3) Stick
“Bhikkhus, just as a stick thrown up into the air falls now on its bottom, now on its top, so too as beings roam and wander on, hindered by ignorance and fettered by craving, now they go from this world to the other world, now they come from the other world to this world.394 For what reason? Because they have not seen the Four Noble Truths. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering. [440]
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
34 (4) Clothes
“Bhikkhus, if one’s clothes or head were ablaze, what should be done about it?”
“Venerable sir, if one’s clothes or head were ablaze, to extinguish one’s blazing clothes or head one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise mindfulness and clear comprehension.”395
“Bhikkhus, one might look on equanimously at one’s blazing clothes or head, paying no attention to them, but so long as one has not made the breakthrough to the Four Noble Truths as they really are, in order to make the breakthrough one should arouse extraordinary desire, make an extraordinary effort, stir up zeal and enthusiasm, be unremitting, and exercise mindfulness and clear comprehension. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
35 (5) A Hundred Spears
“Bhikkhus, suppose there were a man with a life span of a hundred years, who could live a hundred years. Someone would say to him: ‘Come, good man, in the morning they will strike you with a hundred spears; at noon they will strike you with a hundred spears; in the evening they will strike you with a hundred spears.396 And you, good man, being struck day after day by three hundred spears will have a life span of a hundred years, will live a hundred years; and then, after a hundred years have passed, you will make the breakthrough to the Four Noble Truths, to which you had not broken through earlier.’ [441]
“It is fitting, bhikkhus, for a clansman intent on his good to accept the offer. For what reason? Because this saṃsāra is without discoverable beginning; a first point cannot be discerned of blows by spears, blows by swords, blows by axes. And even though this may be so, bhikkhus, I do not say that the breakthrough to the Four Noble Truths is accompanied by suffering or displeasure. Rather, the breakthrough to the Four Noble Truths is accompanied only by happiness and joy. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
36 (6) Creatures
“Bhikkhus, suppose a man were to cut up whatever grass, sticks, branches, and foliage there is in this Jambudīpa and collect them into a single heap. Having done so, he would impale the large creatures in the ocean on the large stakes, the middle-sized creatures on the middle-sized stakes, and the small creatures on the small stakes. Still, bhikkhus, the gross creatures in the ocean would not be exhausted even after all the grass, sticks, branches, and foliage in Jambudīpa had been used up and exhausted. The small creatures in the ocean that could not easily be impaled on stakes would be even more numerous than this. For what reason? [442] Because of the minuteness of their bodies.
“So vast, bhikkhus, is the plane of misery. The person who is accomplished in view, freed from that vast plane of misery, understands as it really is: ‘This is suffering.’… ‘This is the way leading to the cessation of suffering.’
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
37 (7) The Sun (1)
“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the breakthrough to the Four Noble Truths as the really are, that is, right view. It is to be expected that a bhikkhu with right view397 will understand as it really is: ‘This is suffering.’… ‘This is the way leading to the cessation of suffering.’
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
38 (8) The Sun (2)
“Bhikkhus, so long as the sun and moon have not arisen in the world, for just so long there is no manifestation of great light and radiance, but then blinding darkness prevails, a dense mass of darkness; for just so long day and night are not discerned, the month and fortnight are not discerned, the seasons and the year are not discerned.
“But, bhikkhus, when the sun and moon arise in the world, then there is the manifestation of great light and radiance; [443] then there is no blinding darkness, no dense mass of darkness; then day and night are discerned, the month and fortnight are discerned, the seasons and year are discerned.
“So too, bhikkhus, so long as a Tathāgata has not arisen in the world, an Arahant, a Perfectly Enlightened One, for just so long there is no manifestation of great light and radiance, but then blinding darkness prevails, a dense mass of darkness; for just so long there is no explaining, teaching, proclaiming, establishing, disclosing, analysing, or elucidating of the Four Noble Truths.
“But, bhikkhus, when a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, then there is the manifestation of great light and radiance; then no blinding darkness prevails, no dense mass of darkness; then there is the explaining, teaching, proclaiming, establishing, disclosing, analysing, and elucidating of the Four Noble Truths. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
39 (9) Indra’s Pillar
“Bhikkhus, those ascetics or brahmins who do not understand as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they look up at the face of another ascetic or brahmin, thinking: ‘This worthy is surely one who really knows, who really sees.’
“Suppose, bhikkhus, a tuft of cotton wool or kapok, light, wafted by the wind, had settled on an even piece of ground. [444] An easterly wind would drive it westward; a westerly wind would drive it eastward; a northerly wind would drive it southward; a southerly wind would drive it northw
ard. For what reason? Because of the lightness of the tuft.
“So too, bhikkhus, those ascetics or brahmins who do not understand as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they look up at the face of another ascetic or brahmin, thinking: ‘This worthy is surely one who really knows, who really sees.’ For what reason? Because they have not seen the Four Noble Truths.
“But, bhikkhus, those ascetics or brahmins who understand as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they do not look up at the face of another ascetic or brahmin, thinking: ‘This worthy is surely one who really knows, who really sees.’
“Suppose, bhikkhus, there was an iron pillar or an Indra’s pillar 398 with a deep base, securely planted, immobile, unshaking. Even if a forceful blast of wind comes—whether from the east, the west, the north, or the south—that pillar would not shake, quake, or tremble. For what reason? Because the pillar has a deep base and is securely planted.
“So too, bhikkhus, those ascetics or brahmins who understand as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they do not look up at the face of another ascetic or brahmin, thinking: ‘This worthy is surely one who really knows, who really sees.’ For what reason? Because, bhikkhus, they have clearly seen the Four Noble Truths. What four? [445] The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
40 (10) Seeking an Argument
“Bhikkhus, if any bhikkhu understands as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering,’ and then an ascetic or brahmin comes along—whether from the east, the west, the north, or the south—seeking an argument, searching for an argument, thinking: ‘I will refute his thesis,’ it is impossible that he could make that bhikkhu shake, quake, or tremble.
“Suppose, bhikkhus, 399 there was a stone column sixteen yards long: an eight yards’ portion of it would be sunk in the ground, an eight yards’ portion above ground. Even if a forceful blast of wind comes along—whether from the east, the west, the north, or the south—the column would not shake, quake, or tremble. For what reason? Because it has a deep base and is securely planted.
“So too, bhikkhus, if any bhikkhu understands as it really is ‘This is suffering’ … ‘This is the way leading to the cessation of suffering,’ [446] and then an ascetic or a brahmin comes along … it is impossible that he could make that bhikkhu shake, quake, or tremble. For what reason? Because he has clearly seen the Four Noble Truths. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
V. THE PRECIPICE
41 (1) Reflection about the World
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus:
“Bhikkhus, once in the past a certain man set out from Rājagaha and went to the Sumāgadhā Lotus Pond, thinking: ‘I will reflect about the world.’400 [447] He then sat down on the bank of the Sumāgadhā Lotus Pond reflecting about the world. Then, bhikkhus, the man saw a four-division army entering a lotus stalk on the bank of the pond. Having seen this, he thought: ‘I must be mad! I must be insane! I’ve seen something that doesn’t exist in the world.’ The man returned to the city and informed a great crowd of people: ‘I must be mad, sirs! I must be insane! I’ve seen something that doesn’t exist in the world.’
“[They said to him:] ‘But how is it, good man, that you are mad? How are you insane? And what have you seen that doesn’t exist in the world?’
“‘Here, sirs, I left Rājagaha and approached the Sumāgadhā Lotus Pond … (as above) … I saw a four-division army entering a lotus stalk on the bank of the pond. That’s why I’m mad, that’s why I’m insane, and that’s what I’ve seen that doesn’t exist in the world.’
“‘Surely you’re mad, good man! Surely you’re insane! And what you have seen doesn’t exist in the world.’
“Nevertheless, bhikkhus, what that man saw was actually real, not unreal.401 Once in the past the devas and the asuras were arrayed for battle. In that battle the devas won and the asuras were defeated. In their defeat, [448] the asuras were frightened and entered the asura city through the lotus stalk, to the bewilderment of the devas.
“Therefore, bhikkhus, do not reflect about the world, thinking: ‘The world is eternal’ or ‘The world is not eternal’; or ‘The world is finite’ or ‘The world is infinite’; or ‘The soul and the body are the same’ or ‘The soul is one thing, the body is another’; or ‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death.’ For what reason? Because, bhikkhus, this reflection is unbeneficial, irrelevant to the fundamentals of the holy life, and does not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
“When you reflect, bhikkhus, you should reflect: ‘This is suffering’; you should reflect: ‘This is the origin of suffering’; you should reflect: ‘This is the cessation of suffering’; you should reflect: ‘This is the way leading to the cessation of suffering.’ For what reason? Because, bhikkhus, this reflection is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
42 (2) The Precipice
On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then the Blessed One addressed the bhikkhus thus: “Come, bhikkhus, let us go to Paṭibhāna Peak for the day’s abiding.”
“Yes, venerable sir,” those bhikkhus replied. [449] Then the Blessed One, together with a number of bhikkhus, went to Paṭibhāna Peak. A certain bhikkhu saw the steep precipice off Paṭibhāna Peak and said to the Blessed One: “That precipice is indeed steep, venerable sir; that precipice is extremely frightful. But is there, venerable sir, any other precipice steeper and more frightful than that one?”
“There is, bhikkhu.”
“But what, venerable sir, is that precipice steeper and more frightful than that one?”
“Those ascetics and brahmins, bhikkhu, who do not understand as it really is: ‘This is suffering’; who do not understand as it really is: ‘This is the origin of suffering’; who do not understand as it really is: ‘This is the cessation of suffering’; who do not understand as it really is: ‘This is the way leading to the cessation of suffering’—they delight in volitional formations that lead to birth, in volitional formations that lead to aging, in volitional formations that lead to death, in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Delighting in such volitional formations, they generate volitional formations that lead to birth, generate volitional formations that lead to aging, generate volitional formations that lead to death, generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Having generated such volitional formations, they tumble down the precipice of birth, tumble down the precipice of aging, tumble down the precipice of death, tumble down the precipice of sorrow, lamentation, pain, displeasure, and despair. They are not freed from birth, aging, and death; not freed from s
orrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say.402 [450]
“But, bhikkhu, those ascetics and brahmins who understand as it really is: ‘This is suffering’ … ‘This is the way leading to the cessation of suffering’—they do not delight in volitional formations that lead to birth, nor in volitional formations that lead to aging, nor in volitional formations that lead to death, nor in volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not delighting in such volitional formations, they do not generate volitional formations that lead to birth, nor generate volitional formations that lead to aging, nor generate volitional formations that lead to death, nor generate volitional formations that lead to sorrow, lamentation, pain, displeasure, and despair. Not having generated such volitional formations, they do not tumble down the precipice of birth, nor tumble down the precipice of aging, nor tumble down the precipice of death, nor tumble down the precipice of sorrow, lamentation, pain, displeasure, and despair. They are freed from birth, aging, and death; freed from sorrow, lamentation, pain, displeasure, and despair; freed from suffering, I say.