24.4 （四）瞿然

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī.

At that time, a bhikṣu went to where the World-Honored One was, bowed his head at the Buddha's feet, and sat to one side. The bhikṣu then said to the World-Honored One, "Is there any form that is always unchanging, that has been in the world for a long time without moving? Is there any feeling, perception, formation, or consciousness that is always unchanging, that has been in the world for a long time without moving?"

The World-Honored One said, "Bhikṣu! There is no form that is always unchanging and has been in the world for a long time. There is also no feeling, perception, formation, or consciousness that is always unchanging and has been in the world for a long time. If there were such form that was always unchanging and had been in the world for a long time, then the practice of the holy life would not be able to distinguish it. If feeling, perception, formation, or consciousness had been in the world for a long time and were unchanging, then the practice of the holy life would not be able to distinguish it. Therefore, bhikṣu! Because form cannot be distinguished, because it does not remain in the world for a long time, therefore the practice of the holy life can distinguish and exhaust the root of suffering. Also, because feeling, perception, formation, and consciousness do not remain in the world for a long time, therefore the practice of the holy life can distinguish and exhaust the root of suffering."

At that time, the World-Honored One took a small amount of soil and placed it on his fingernail, and said to the bhikṣu, "Bhikṣu! Do you see this soil on my fingernail?"

The bhikṣu replied, "Yes, I see it, World-Honored One!"

The Buddha told the bhikṣu, "If there were that much form that always existed in the world, then the practice of the holy life would not be able to distinguish and end suffering. Therefore, bhikṣu! Because there is not that much form, one can practice the holy life and end the root of suffering. The reason is this: bhikṣu, you should know that I once was a great king! Ruling the four continents, governing with the Dharma, leading the people, and possessing the seven treasures. The so-called seven treasures are the wheel treasure, elephant treasure, horse treasure, jewel treasure, jade woman treasure, householder treasure, and military commander treasure.

Bhikṣu, you should know that at that time, I, as this wheel-turning sage king, ruled the four continents. I had eighty-four thousand divine elephants, named Bodhi. I also had eighty-four thousand jeweled chariots, some covered with lion skins, some covered with wolf dog skins, all with tall banners and canopies. I also had eighty-four thousand high and wide terraces, like the dwelling place of the Heavenly Emperor. I also had eighty-four thousand lecture halls, like the Dharma lecture halls. I also had eighty-four thousand jade women, like heavenly maidens. I also had eighty-four thousand high and wide seats, all inlaid with gold, silver, and the seven treasures. I also had eighty-four thousand garments and adornments, all embroidered and soft. I also had eighty-four thousand provisions for food and drink, with various flavors.

Bhikṣu, you should know that at that time, I rode a great elephant, extremely white and beautiful, with six tusks, adorned with gold and silver, able to fly and disappear, either large or small, named Bodhi. At that time, I rode a divine horse, with red hair and tail, walking without moving, adorned with gold and silver, able to fly and disappear, either large or small, named Hair King. At that time, I stayed in one of the eighty-four thousand high and wide terraces, named Sunima, made entirely of gold. At that time, I stayed overnight in one of the lecture halls, named Dharma Lecture, made entirely of gold. At that time, I rode a jeweled chariot, named Supreme, made entirely of gold. At that time, I had a jade woman, with attendants like sisters. At that time, I sat on one of the eighty-four thousand high and wide seats, with countless gold, silver, and necklaces. At that time, I wore a wonderful garment, like heavenly clothing. The food I ate tasted like nectar.

"At that time, I was a wheel-turning sage king. Every day, eighty-four thousand divine elephants came to the gate, causing countless injuries. At that time, I thought: 'These eighty-four thousand divine elephants come to the gate every day, causing countless injuries. I now wish to divide them into two parts, with forty-two thousand coming to pay homage every day.' At that time, bhikṣu! I thought: 'What merit and virtue did I create in the past to attain this power?' I further thought: 'It is because of three causes and conditions that I have attained this blessing. What are the three? Namely, generosity, kindness, and self-restraint.' Bhikṣu, observe that at that time, all practices were completely extinguished without remainder. At that time, one roamed in desire without ever being satisfied. So-called satisfaction is satisfaction with the precepts of the sages. What do you think, bhikṣu! Is this form permanent or impermanent? "

The bhikṣu replied, "Impermanent, World-Honored One!"

"If it is also impermanent and subject to change, can you give rise to the thought, 'This is mine, I am theirs'?"

The bhikṣu replied, "No, World-Honored One!"

"Are feeling, perception, formation, and consciousness permanent or impermanent?"

The bhikṣu replied, "Impermanent, World-Honored One!"

"If they are impermanent and subject to change, can you give rise to the thought, 'This is mine, I am that'?"

The bhikṣu replied, "No, World-Honored One!"

"Therefore, bhikṣus, all forms, whether past, future, or present, whether gross or subtle, beautiful or ugly, far or near, are not mine, I am not theirs. This is what the wise should learn. All feelings, whether past, future, or present, whether far or near, are not mine, I am not theirs. This is what the wise should know. Bhikṣus should contemplate in this way. If the śrāvakas are disgusted with the eyes, disgusted with forms, disgusted with eye consciousness, and also disgusted with the suffering and happiness arising from the eyes, they will also be disgusted with the ears, disgusted with sounds, disgusted with ear consciousness, and also disgusted with the suffering and happiness arising from ear consciousness. They will also be disgusted with the nose, tongue, body, mind, and dharmas, and also disgusted with the suffering and happiness arising from the mind. Having been disgusted, they will be liberated. Having been liberated, they will attain the wisdom of liberation: 'Birth and death are exhausted, the brahmacarya is established, what was to be done is done, and I will not again experience existence.' They will know this as it is."

At that time, the bhikṣu received the World-Honored One's teaching like this. In a secluded place, he contemplated and practiced by himself. The reason for the sons of noble families to shave their beards and hair, wear the three Dharma robes, leave home, and cultivate the unsurpassed brahmacarya is: birth and death are exhausted, the brahmacarya is established, what was to be done is done, and one will not again experience existence. One should know this as it is. Then the bhikṣu attained arahantship.

At that time, the bhikṣu heard the Buddha's teaching and joyfully upheld it.