165. （一六五）温泉林天经

I have heard thus:

At one time, the Buddha was wandering in the city of Rājagṛha, staying in the Kalandaka Bamboo Grove.

At that time, Venerable Samīti was also wandering in the city of Rājagṛha, staying in the Hot Spring Grove. Then, Venerable Samīti, as the night was about to turn to dawn, left his dwelling and went to the hot springs. He took off his clothes on the bank, entered the hot springs to bathe, and after bathing, he came out, wiped his body, and put on his clothes.

At that time, a god of supreme form and appearance, majestic and radiant, came to Venerable Samīti as the night was about to turn to dawn. He bowed his head in reverence and stood to one side. The god's form and appearance were extremely wonderful, and his radiant light illuminated the bank of the hot springs. Having stood to one side, he said to Venerable Samīti, "Monk! Do you uphold the verses of the Vāḍīra-sūtra?"

Venerable Samīti replied to the god, "I do not uphold the verses of the Vāḍīra-sūtra." He then asked the god, "Do you uphold the verses of the Vāḍīra-sūtra?"

The god replied, "I also do not uphold the verses of the Vāḍīra-sūtra."

Venerable Samīti then asked the god, "Who upholds the verses of the Vāḍīra-sūtra?"

The god replied, "The World-Honored One is staying in this Rājagṛha, in the Bamboo Grove, at the Squirrels' Feeding Ground. He upholds the verses of the Vāḍīra-sūtra. Monk! You should go and personally receive and recite the verses of the Vāḍīra-sūtra from the World-Honored One. Why is that? The verses of the Vāḍīra-sūtra have the Dharma and meaning, are the basis for the holy life, lead to knowledge, lead to awakening, and lead to nirvāṇa. Those of noble birth who have perfect faith, leave home, become homeless, and study the path, should well receive and recite the verses of the Vāḍīra-sūtra." The god spoke thus, bowed his head at the feet of Venerable Samīti, circumambulated him three times, and then disappeared on the spot.

Then, not long after the god disappeared, Venerable Samīti went to where the Buddha was, bowed his head at his feet, sat to one side, and said, "World-Honored One! Today, at the beginning of the night, I left my room and went to the hot springs. I took off my clothes on the shore and entered the hot springs to bathe. After bathing, I came out and stood on the shore wiping my body. At that time, a god with an extremely wonderful form and majestic appearance came to me at the beginning of the night, bowed his head at my feet, and stood to one side. The god's appearance and spiritual power were extremely wonderful, and his radiance illuminated the shore of the hot springs. After the god stood to one side, he said to me, 'Monk! Do you uphold the verses of the Vāḍīra-sūtra?' I replied to the god, 'I do not uphold the verses of the Vāḍīra-sūtra.' I asked the god, 'Do you uphold the verses of the Vāḍīra-sūtra?' The god replied, 'I also do not uphold the verses of the Vāḍīra-sūtra.' I further asked, 'Who upholds the verses of the Vāḍīra-sūtra?' The god replied, 'The World-Honored One is staying in this Rājagṛha, in the Bamboo Grove, at the Squirrels' Feeding Ground. He upholds the verses of the Vāḍīra-sūtra. Monk! You should go and personally receive and recite the verses of the Vāḍīra-sūtra from the World-Honored One. Why is that? The verses of the Vāḍīra-sūtra have the Dharma and meaning, are the basis for the holy life, lead to knowledge, lead to awakening, and lead to nirvāṇa. Those of noble birth who have perfect faith, leave home, become homeless, and study the path, should well receive and recite the verses of the Vāḍīra-sūtra.' The god spoke thus, bowed his head at my feet, circumambulated me three times, and then disappeared on the spot."

The World-Honored One asked, "Samīti! Do you know where that god came from? What is the name of that god?"

Venerable Samīti replied, "World-Honored One! I do not know where that god came from, nor do I know his name."

The World-Honored One said, "Samīti! That god's name is Sakka, the general of the Thirty-three Gods."

Then Venerable Samīti said, "World-Honored One! Now is the time. Well-Gone One! Now is the time. If the World-Honored One would speak the verses of the Vāgīśa for the monks, the monks would listen well and remember them."

The World-Honored One said, "Samīti! Listen well, listen well, and pay close attention. I shall speak for you."

Venerable Samīti said, "Yes, sir." The monks listened as instructed.

The Buddha said:

Do not think of the past, nor wish for
the future. The past is already extinguished, and the
future has not yet arrived. The present phenomena are
also impermanent. The wise perceive this. If one practices
the path of the sages, who knows about sorrow
at death? I will not meet with that great
suffering and calamity. Thus, one should practice diligently day
and night without laziness. Therefore, I always recite the Vāḍiladhara verse.

The Buddha spoke thus, then rose from his seat and entered the room to sit in meditation. At that time, the bhikṣus thought: "Venerable friends! You should know that the World-Honored One briefly taught this instruction without elaborating, then rose from his seat and entered the room to sit in meditation.

Do not think of the past, nor wish for
the future. The past is already extinguished, and the
future has not yet arrived. The present phenomena are
also impermanent. The wise perceive this. If one practices
the path of the sages, who knows about sorrow
at death? I will not meet with that great
suffering and calamity. Thus, one should practice diligently day
and night without laziness. Therefore, I always recite the Vāḍiladhara verse.

They further thought: "Venerable friends! Who can elaborate on the meaning of what the World-Honored One has just briefly taught?" They further thought: "The Venerable Mahākātyāyana is always praised by the World-Honored One and the wise practitioners of the holy life. The Venerable Mahākātyāyana can elaborate on the meaning of what the World-Honored One has just briefly taught. Venerable friends! Let us all go to the Venerable Mahākātyāyana and request him to explain this meaning. If the Venerable Mahākātyāyana explains it, we shall uphold it well."

Then the monks went to the Venerable Mahākātyāyana, exchanged greetings, and sat to one side. They said: "Venerable Mahākātyāyana! Know that the World-Honored One briefly taught this instruction without elaborating, then rose from his seat and entered the room to sit in meditation.

Do not think of the past, nor wish for the
future. The past has already ceased, and the future has
not yet come. The present phenomena, they too should be
contemplated. Thoughts have no substance; the wise perceive thus. If
one practices the path of the noble ones, who knows
sorrow from death? I will not meet them, the end
of great suffering and calamity. Thus practicing diligently, day and
night without laziness, therefore always recite the verse of the Buddha.

"We then thought: 'Venerable ones! Who can extensively explain the meaning of what the World-Honored One has just briefly taught?' We further thought: 'The Venerable Mahākātyāyana is always praised by the World-Honored One and the wise and virtuous ones. The Venerable Mahākātyāyana can extensively explain the meaning of what the World-Honored One has just briefly taught.' We only wish that the Venerable Mahākātyāyana would explain it out of compassion."

The Venerable Mahākātyāyana said, "Venerable ones! Listen to my parable. The wise understand the meaning through parables. Venerable ones! It is like a person who wants to obtain the fruit. In order to obtain the fruit, he carries an axe into the forest. He sees a large tree with roots, trunk, joints, branches, leaves, flowers, and fruit. He does not touch the roots, trunk, joints, and fruit, but only touches the branches and leaves. What you have said is also like this. The World-Honored One is present. You should abandon coming to me and ask about this meaning. Why is that? Venerable ones! You should know that the World-Honored One is the eye, the knowledge, the meaning, the Dharma, the master of the Dharma, the leader of the Dharma, who speaks the true meaning. All meanings are present due to the World-Honored One. Venerable ones! You should go to the World-Honored One and ask about this meaning: 'World-Honored One! What is this? What is the meaning of this?' As the World-Honored One explains, you should uphold it well."

At that time, the bhikṣus said, "Yes, Venerable Mahākātyāyana! The World-Honored One is the eye, the knowledge, the meaning, the Dharma, the master of the Dharma, the leader of the Dharma, who speaks the true meaning. All meanings are present due to the World-Honored One. We will go to the World-Honored One and ask about this meaning: 'World-Honored One! What is this? What is the meaning of this?' As the World-Honored One explains, we will uphold it well. However, the Venerable Mahākātyāyana is always praised by the World-Honored One and the wise and virtuous ones. The Venerable Mahākātyāyana can extensively explain the meaning of what the World-Honored One has just briefly taught. We only wish that the Venerable Mahākātyāyana would explain it out of compassion."

The Venerable Mahākātyāyana said to the bhikṣus, "Venerable ones! Listen to what I say. Venerable ones! How does a bhikṣu recollect the past? Venerable ones! A bhikṣu truly has eyes that know forms that are pleasing, mentally contemplated, loved, associated with desire, and joyfully touched. The basis is the past. He is attached to the desire of past consciousness. Having been attached to the desire of past consciousness, he then delights in it. Having delighted in it, he then recollects the past. Similarly, the ear, nose, tongue, and body truly have minds that know dharmas that are pleasing, mentally contemplated, loved, associated with desire, and joyfully touched. The basis is the past. He is attached to the desire of past consciousness. Having been attached to the desire of past consciousness, he then delights in it. Having delighted in it, he then recollects the past. Venerable ones! In this way, a bhikṣu recollects the past.

Venerable ones! How does a bhikṣu not recollect the past? Venerable ones! A bhikṣu truly has eyes that know forms that are pleasing, mentally contemplated, loved, associated with desire, and joyfully touched. The basis is the past. He is not attached to the desire of past consciousness. Having not been attached to the desire of past consciousness, he then does not delight in it. Having not delighted in it, he then does not recollect the past. Similarly, the ear, nose, tongue, and body truly have minds that know dharmas that are pleasing, mentally contemplated, loved, associated with desire, and joyfully touched. The basis is the past. He is not attached to the desire of past consciousness. Having not been attached to the desire of past consciousness, he then does not delight in it. Having not delighted in it, he then does not recollect the past. Venerable ones! In this way, a bhikṣu does not recollect the past.

Venerable ones! How does a bhikṣu wish for the future? Venerable ones! If a bhikṣu has eye, form, and eye consciousness in the future, he wishes to obtain what he has not yet obtained, and his mind wishes for what he has already obtained. Because of his mental wish, he then delights in it. Having delighted in it, he then wishes for the future. Similarly, the ear, nose, tongue, and body. If he has mind, dharma, and mind consciousness in the future, he wishes to obtain what he has not yet obtained, and his mind wishes for what he has already obtained. Because of his mental wish, he then delights in it. Having delighted in it, he then wishes for the future. Venerable ones! In this way, a bhikṣu wishes for the future.

Venerable ones! How does a bhikṣu not wish for the future? Venerable ones! If a bhikṣu has eye, form, and eye consciousness in the future, he does not wish to obtain what he has not yet obtained, and his mind does not wish for what he has already obtained. Because his mind does not wish, he then does not delight in it. Having not delighted in it, he then does not wish for the future. Similarly, the ear, nose, tongue, and body. If he has mind, dharma, and mind consciousness in the future, he does not wish to obtain what he has not yet obtained, and his mind does not wish for what he has already obtained. Because his mind does not wish, he then does not delight in it. Having not delighted in it, he then does not wish for the future. Venerable ones! In this way, a bhikṣu does not wish for the future.

Venerable ones! How does a bhikṣu experience present dharmas? Venerable ones! If a bhikṣu has eye, form, and eye consciousness in the present, he is attached to the desire for consciousness in the present. Because of being attached to the desire for consciousness, he then delights in it. Having delighted in it, he then experiences present dharmas. Similarly, the ear, nose, tongue, and body. If he has mind, dharma, and mind consciousness in the present, he is attached to the desire for consciousness in the present. Because of being attached to the desire for consciousness, he then delights in it. Having delighted in it, he then experiences present dharmas. Venerable ones! In this way, a bhikṣu experiences present dharmas.

Venerable ones! How does a bhikṣu not experience present dharmas? Venerable ones! If a bhikṣu has eye, form, and eye consciousness in the present, he is not attached to the desire for consciousness in the present. Because of not being attached to the desire for consciousness, he then does not delight in it. Having not delighted in it, he then does not experience present dharmas. Similarly, the ear, nose, tongue, and body. If he has mind, dharma, and mind consciousness in the present, he is not attached to the desire for consciousness in the present. Because of not being attached to the desire for consciousness, he then does not delight in it. Having not delighted in it, he then does not experience present dharmas. Venerable ones! In this way, a bhikṣu does not experience present dharmas.

Venerable ones! The World-Honored One briefly taught this instruction without elaborating on it, then rose from his seat and entered the room to sit in meditation.

Do not think of the past, nor wish for the
future. The past has already ceased, and the future has
not yet arrived. The present dharmas should also be contemplated
They are impermanent and not strong. The wise perceive it
thus. If one practices the path of the noble ones
who knows sorrow from death? I will not meet them
The great suffering and calamity will end. Thus practicing diligently
day and night without laziness, therefore always recite the Vāḍiśa verse.

"The World-Honored One briefly taught this without elaborating. I will explain it in detail using these words and phrases. Venerable ones! You may go to the Buddha and report it. If it is as the World-Honored One has said, you may all accept and uphold it."

Then the monks, having heard what Venerable Mahākātyāyana said, accepted and recited it well. They rose from their seats, circumambulated Venerable Mahākātyāyana three times, and departed. They went to where the Buddha was, bowed their heads at his feet, sat to one side, and said: "World-Honored One! The World-Honored One briefly taught this teaching without elaborating. He then rose from his seat and entered the room to sit in meditation. Venerable Mahākātyāyana explained it in detail using these words and phrases."

The World-Honored One, having heard this, praised: "Excellent! Excellent! Among my disciples, there are those with eyes, wisdom, the Dharma, and meaning. Why is this? It is because the teacher briefly teaches this teaching to the disciples without elaborating. The disciples explain it in detail using these words and phrases, just as the monk Mahākātyāyana has explained. You should accept and uphold it in this way. Why is this? Because the meaning of contemplation should be explained in this way."

The Buddha spoke thus. Those monks, having heard the Buddha's words, joyfully received and practiced them.