31.6 （六）

Thus have I heard:

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

At that time, the World-Honored One told the bhikṣus, "It is like four extremely fierce and violent poisonous snakes placed in a box. If someone comes from the four directions, wishing to be alive, not seeking death, wishing for happiness, not seeking suffering, not foolish, not ignorant, with an unconfused mind, and not attached to anything,

At that time, if the king or a royal minister calls this person and tells them, 'Now there are four extremely fierce and violent poisonous snakes. You should now bathe them at the right time to keep them clean, feed them at the right time so they do not lack, and now is the right time to carry them out.' At that time, that person is fearful and does not dare go straight forward. They abandon and flee, not knowing where to go. They are deeply afraid. They are again told by that person, 'Now five people are all holding swords and following behind you. Whoever catches you will cut off your life. There is no time to delay.'

At that time, that person is afraid of the four great poisonous snakes and also afraid of the five people holding swords and staves. They run east and west, not knowing what to do. They are again told by that person, 'Now six enemies are following behind you. Whoever catches you will cut off your life. You can do what you want to do.' At that time, that person is afraid of the four great poisonous snakes, also afraid of the five people holding swords and staves, and also afraid of the six enemies. They run east and west. If they see an empty and desolate place, they want to hide there. If they encounter an empty house, a broken wall without a firm place, or an empty vessel with nothing in it, or if there is someone who is a friend of this person and wants to save them, they are told, 'This empty and desolate place is full of thieves and bandits. You can do what you want to do now.'

At that time, that person is again afraid of the four great poisonous snakes, also afraid of the five people holding swords and staves, also afraid of the six enemies, and also afraid of the empty and desolate village. They run east and west. As that person goes forward, if they see a great body of water that is extremely deep and wide, and there are no people or bridges to cross to the other shore, and there are also many evil bandits where that person stands. At that time, that person thinks like this: 'This water is extremely deep and wide, and there are many bandits. How can I cross to the other shore? I should now gather wood and grass to make a raft, and rely on this raft to cross from this shore to the other shore.' At that time, that person then gathers wood and grass to make a raft, and is able to reach the other shore, without wavering in their resolve.

Bhikṣus, you should know that I will now give an analogy. When speaking of this meaning, what is the meaning? The four poisonous snakes refer to the four great elements. What are the four great elements? Namely, the earth element, water element, fire element, and wind element. These are called the four great elements. The five people holding swords and staves refer to the five aggregates. What are the five? Namely, the form aggregate, feeling aggregate, perception aggregate, formation aggregate, and consciousness aggregate. The six enemies refer to desire and attachment. The empty village refers to the six internal sense bases. What are the six? Namely, the six sense bases are the eye sense base, ear sense base, nose sense base, tongue sense base, body sense base, and mind sense base.

If there are those with wisdom who observe the eyes, they are empty and nothing, and also not solid. If they further observe the ears, nose, mouth, body, and mind, they are all empty and nothing, all empty and still, and also not solid. The water refers to the four streams. What are the four? Namely, the stream of desire, the stream of existence, the stream of ignorance, and the stream of views. The great raft refers to the eightfold noble path. What are the eight? Namely, right view, right thought, right speech, right effort, right action, right livelihood, right mindfulness, and right concentration. This is called the eightfold noble path. Seeking to cross in the water refers to the power of skillful means and diligent effort. This shore refers to the body of evil; the other shore refers to the extinction of the body of evil. This shore refers to the realm of King Ajātaśatru; the other shore refers to the realm of King Viśva. This shore refers to the realm of Māra; the other shore refers to the realm of the Tathāgata.

At that time, the bhikṣus heard what the Buddha said, and joyfully received and practiced it.