102. （一〇二）念经

I have heard thus:

At one time, the Buddha was traveling in the country of Śrāvastī, staying at the Jeta Grove Anāthapiṇḍada-ārāma.

At that time, the World-Honored One addressed the bhikṣus, saying: "When I had not yet attained supreme perfect enlightenment, I thought like this: 'I should separate all thoughts into two parts, making one part of the thoughts of desire, anger, and harm, and another part of the thoughts of non-desire, non-anger, and non-harm.' Later, I indeed separated all thoughts into two parts, making one part of the thoughts of desire, anger, and harm, and another part of the thoughts of non-desire, non-anger, and non-harm. Practicing in this way, I dwelt in seclusion, alone, with an undistracted mind, diligently cultivating and practicing. When a thought of desire arose, I immediately recognized the arising of the thought of desire, which would harm myself, harm others, harm both, destroy wisdom, cause much trouble, and not attain nirvāṇa. Recognizing that it would harm myself, harm others, harm both, destroy wisdom, cause much trouble, and not attain nirvāṇa, I quickly extinguished it. Again, thoughts of anger and harm arose. I immediately recognized the arising of the thoughts of anger and harm, which would harm myself, harm others, harm both, destroy wisdom, cause much trouble, and not attain nirvāṇa. Recognizing that it would harm myself, harm others, harm both, destroy wisdom, cause much trouble, and not attain nirvāṇa, I quickly extinguished it.

When I give rise to thoughts of desire, I do not accept, cut off, eliminate, and expel them. When thoughts of anger and harm arise, I do not accept, cut off, eliminate, and expel them. Why is that? Because I see that this will definitely give rise to immeasurable evil and unwholesome dharmas. It is like in the spring and summer months, when farmers plow the fields and graze cattle. The grazing land is not vast. When the cattle enter other people's fields, the cattle herders immediately go to stop them. Why is that? Because the cattle herders know that this will definitely lead to scolding, beating, binding, and faults. Therefore, the cattle herders go to stop them. I am also like this. When thoughts of desire arise, I do not accept, cut off, eliminate, and expel them. When thoughts of anger and harm arise, I do not accept, cut off, eliminate, and expel them. Why is that? Because I see that this will definitely give rise to immeasurable evil and unwholesome dharmas.

"Bhikṣus, one follows one's thoughts and intentions, and the mind then delights in them. If a bhikṣu has many thoughts of desire, he abandons thoughts of non-desire. Because of having many thoughts of desire, the mind then delights in them. If a bhikṣu has many thoughts of anger and harm, he abandons thoughts of non-anger and non-harm. Because of having many thoughts of anger and harm, the mind then delights in them. Thus, bhikṣus who do not abandon thoughts of desire, anger, and harm, cannot escape birth, old age, sickness, death, sorrow, lamentation, and cannot escape all suffering. I practice in this way, dwelling in seclusion, alone, with an undistracted mind, diligently cultivating and practicing. When thoughts of non-desire arise, I immediately recognize the arising of thoughts of non-desire, which do not harm myself, harm others, or harm both, cultivate wisdom, cause no trouble, and attain nirvāṇa. Recognizing that they do not harm myself, harm others, or harm both, cultivate wisdom, cause no trouble, and attain nirvāṇa, I quickly cultivate and spread them. Again, thoughts of non-anger and non-harm arise. I immediately recognize the arising of thoughts of non-anger and non-harm, which do not harm myself, harm others, or harm both, cultivate wisdom, cause no trouble, and attain nirvāṇa. Recognizing that they do not harm myself, harm others, or harm both, cultivate wisdom, cause no trouble, and attain nirvāṇa, I quickly cultivate and spread them."

I give rise to thoughts of non-desire and think about them a lot. I also give rise to thoughts of non-anger and non-harm and think about them a lot. I further think like this: 'Those who think about things a lot will have a distracted body and mind, which will then harm the mind. I should rather regulate my inner mind, always dwell in inner tranquility, attain concentration with one-pointedness, and not harm the mind.' Later, I then regulated my inner mind, always dwelt in inner tranquility, attained concentration with one-pointedness, and did not harm the mind. After giving rise to thoughts of non-desire, I further gave rise to thoughts directed towards the Dharma and its principles. After giving rise to thoughts of non-anger and non-harm, I further gave rise to thoughts directed towards the Dharma and its principles. Why is that? Because I do not see that this will give rise to immeasurable evil and unwholesome dharmas. It is like in the autumn and winter months, when all the crops have been harvested. When cattle herders let their cattle graze in the wild fields, they think like this: 'My cattle are in the herd.' Why is that? Because the cattle herders do not see that this will lead to scolding, beating, binding, and faults. Therefore, they think like this: 'My cattle are in the herd.' I am also like this. After giving rise to thoughts of non-desire, I further give rise to thoughts directed towards the Dharma and its principles. After giving rise to thoughts of non-anger and non-harm, I further give rise to thoughts directed towards the Dharma and its principles. Why is that? Because I do not see that this will give rise to immeasurable evil and unwholesome dharmas.

Bhikṣus, one follows one's thoughts and intentions, and the mind then delights in them. If a bhikṣu has many thoughts of non-desire, he abandons thoughts of desire. Because of having many thoughts of non-desire, the mind then delights in them. If a bhikṣu has many thoughts of non-anger and non-harm, he abandons thoughts of anger and harm. Because of having many thoughts of non-anger and non-harm, the mind then delights in them. He then stops thinking and contemplating, internally tranquil, with single-minded concentration, without thinking or contemplating, giving rise to joy and bliss, attaining the second dhyāna and dwelling in it. He then abandons desire for joy, dwells in equanimity, mindful and aware, experiencing bliss in the body, as described by the sages, attaining the third dhyāna and dwelling in it. He then abandons bliss, abandons suffering, and previously abandoned joy and sorrow, neither suffering nor blissful, equanimous, mindful, and pure, attaining the fourth dhyāna and dwelling in it.

His mind is thus concentrated, pure, without defilement or vexation, supple, well-established, immovable, and directed towards the knowledge and vision of the destruction of the contaminants. He then knows this suffering as it really is, knows the arising of this suffering, knows the cessation of this suffering, and knows the path to the cessation of this suffering as it really is. He also knows these contaminants as they really are, knows the arising of these contaminants, knows the cessation of these contaminants, and knows the path to the cessation of these contaminants as it really is. Having thus known and seen, his mind is liberated from the contaminants of desire, existence, and ignorance. Having been liberated, he then knows he is liberated. Birth is exhausted, the holy life has been established, what was to be done has been done, there will not be another existence.

Bhikṣus, you should know that I tell this parable to make you understand the meaning. The wise, having heard the parable, will understand its purport. This parable has meaning. The large pond means the five desires, love, joy, and happiness. What are the five? The eyes know forms, the ears know sounds, the nose knows smells, the tongue knows tastes, and the body knows tactile objects. The large pond means the five desires. The large herd of deer means the śramaṇas and brāhmaṇas. The person who comes and does not seek benefit and welfare for them, seeking peace and happiness, means Māra Pāpīyas. Blocking the level path and opening a bad path means the three unwholesome thoughts: thoughts of desire, anger, and harm. The bad path means the three unwholesome thoughts. There are also other bad paths, namely the eight wrong paths: wrong view up to wrong concentration. These are the eight. Making a large pitfall means ignorance. The person who guards it means Māra Pāpīyas' retinue. The person who comes and seeks benefit and welfare for them, seeking peace and happiness, means the Tathāgata, the Arhat, the Perfectly Enlightened One. Closing the bad path and opening the level path means the three wholesome thoughts: thoughts of non-desire, non-anger, and non-harm. The path means the three wholesome thoughts. There are also other paths, namely the eightfold right path: right view up to right concentration. These are the eight.

Bhikṣus, I have opened the level path for you, closed the bad path, filled in the pitfall, and removed the guards. As a teacher does for his disciples, I have given rise to great compassion, pity, and sympathy, seeking benefit and welfare, seeking peace and happiness. I have done this for you. You should also do it for yourselves. Go to secluded places, under trees, in empty and quiet places, and meditate in seclusion. Do not be negligent, but strive diligently, so as not to regret it later. This is my instruction and admonition.

The Buddha spoke thus. Those bhikṣus, having heard the Buddha's words, rejoiced and received them with respect.