13.4 （四）

Thus have I heard:

At one time, the Buddha was at the Deer Park in the Ghost Forest on Mount Śiṃśapā in the country of Vṛji.

At that time, the elder Nauryāga went to where the World-Honored One was, bowed his head at the Buddha's feet, sat to one side, and after a while, withdrew his seat and said to the World-Honored One: "I am now old and sick, with many worries and afflictions. I only wish that the World-Honored One would instruct me from time to time, so that sentient beings may attain peace and happiness for a long time."

At that time, the World-Honored One told the elder: "As you say, the body is full of fears and pain, how can it be relied upon? It is only covered by thin skin. Elder, you should know that those who rely on this body can only have momentary happiness; this is the mind of fools, not what the wise value. Therefore, elder, even if the mind is sick, make the mind free from sickness. Thus, elder, you should train in this way."

At that time, the elder, having heard these words, rose from his seat, bowed his head at the World-Honored One's feet, and then left. At that time, the elder further thought: "I should now go to the Venerable Śāriputra and ask about this meaning. Śāriputra is not far from there, sitting under a tree." At that time, Nauryāga went to where Śāriputra was, bowed his head at his feet, and sat to one side.

At that time, Śāriputra asked the elder: "Your countenance is harmonious and joyful, and your faculties are tranquil. There must be a reason for this. Elder! Did you hear the Dharma from the Buddha?"

At that time, the elder said to Śāriputra: "How is it, Venerable Śāriputra! How could my countenance not be harmonious and joyful? The reason is that just now the World-Honored One has sprinkled the Dharma of nectar into my heart."

Śāriputra said: "How is it, elder! The Dharma of nectar has sprinkled your heart."

The elder replied: "In this way, Śāriputra! When I went to where the World-Honored One was, I bowed my head at his feet and sat to one side. At that time, I addressed the World-Honored One, saying: 'I am old and decrepit, constantly afflicted with illness, with many sufferings that cannot be described. I only wish that the World-Honored One would explain this body, so that all sentient beings may attain this peace and tranquility!' At that time, the World-Honored One then told me: 'Indeed, elder! This body has many afflictions and sufferings, but it is only covered by thin skin. Elder, you should know that those who rely on this body can only have momentary happiness, not knowing that they will suffer endlessly. Therefore, elder! Although this body has afflictions, one should ensure that the mind is free from afflictions. Thus, elder! One should train in this way.' The World-Honored One thus sprinkled the Dharma of nectar upon me."

Śāriputra said: "How is it, elder! Did you not further ask the Tathāgata about the meaning of this? How does one have afflictions in the body but not in the mind? How does one have illness in the body but not in the mind?"

The elder said to Śāriputra: "Indeed, I did not have the eloquence to ask the World-Honored One again about the meaning of this, that the body has afflictions and the mind has afflictions, and that the body has afflictions but the mind is free from afflictions. Venerable Śāriputra must have this eloquence. Please explain it in detail."

Śāriputra said: "Listen carefully! Listen carefully! Consider it well, and I shall explain the meaning to you in detail."

He replied, "Yes, Śāriputra!" and listened to his instructions.

Śāriputra said to the elder, "In this way, elder, ordinary people do not see the sages, do not receive the teachings of the sages, and do not follow their instructions; they also do not see good friends and do not associate with good friends. They regard form as the self, form as belonging to the self, the self as belonging to form; form is within the self, the self is within form, their form and my form come together in one place, their form and my form gather in one place, form then decays, changes, and does not remain still, and in this they give rise to sorrow, suffering, and distress. Feeling, perception, volition, and consciousness are all regarded as having consciousness, consciousness is within the self, the self is within consciousness, their consciousness and my consciousness come together in one place, their consciousness and my consciousness gather in one place, consciousness then decays, changes, and does not remain still, and in this they give rise to sorrow, suffering, and distress. In this way, elder, the body also has afflictions, and the mind also has afflictions."

The elder asked Śāriputra, "How does the body have afflictions and the mind be free from afflictions?"

Śāriputra said, "In this way, elder, the virtuous disciples serve the sages, practice the precepts, and associate with good friends, getting close to good friends. They do not regard form as the self; they do not see form within the self, the self within form; they do not see form as belonging to the self, the self as belonging to form. When form changes and does not remain still, when form changes and shifts, they do not give rise to sorrow, suffering, and distress, or the affliction of sorrow over form. They also do not see feeling, perception, volition, or consciousness, do not see consciousness within the self, the self within consciousness; they do not see consciousness as belonging to the self, the self as belonging to consciousness. Their consciousness and my consciousness come together in one place, consciousness then decays, and in this they do not give rise to sorrow, suffering, and distress. In this way, elder, the body has afflictions, but the mind is free from afflictions. Therefore, elder, you should practice in this way, leaving behind the body and the mind, without attachment. Elder, you should train in this way."

At that time, Elder Nāgārjuna, having heard what Śāriputra said, joyfully accepted and practiced it.