221. （二二一）箭喻经

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 Venerable Mālatīputra was alone in a quiet place, sitting in meditation, and his mind gave rise to this thought: "As for this view, the World-Honored One has set it aside and not fully explained it, namely, whether the world is eternal, whether the world is not eternal, whether the world has an end, whether the world has no end, whether life is the same as the body, whether life is different from the body, whether the Tathāgata exists after death, whether the Tathāgata does not exist after death, whether the Tathāgata both exists and does not exist after death, or whether the Tathāgata neither exists nor does not exist after death. I do not desire this, I cannot bear this, I cannot accept this. If the World-Honored One were to fully explain to me that the world is eternal, I would study the holy life under him. If the World-Honored One does not fully explain to me that the world is eternal, I will question him and leave. Similarly, whether the world is not eternal, whether the world has an end, whether the world has no end, whether life is the same as the body, whether life is different from the body, whether the Tathāgata exists after death, whether the Tathāgata does not exist after death, whether the Tathāgata both exists and does not exist after death, or whether the Tathāgata neither exists nor does not exist after death. If the World-Honored One were to fully explain to me that this is true and the rest is false, I would study the holy life under him. If the World-Honored One does not fully explain to me that this is true and the rest is false, I will question him and leave."

Then the Venerable Mālatīputra rose from his solitary meditation in the afternoon, went to where the Buddha was, bowed his head at his feet, sat to one side, and said: "World-Honored One! I was alone in a quiet place, sitting in meditation, and my mind gave rise to this thought: 'As for this view, the World-Honored One has set it aside and not fully explained it, namely, whether the world is eternal, whether the world is not eternal, whether the world has an end, whether the world has no end, whether life is the same as the body, whether life is different from the body, whether the Tathāgata exists after death, whether the Tathāgata does not exist after death, whether the Tathāgata both exists and does not exist after death, or whether the Tathāgata neither exists nor does not exist after death. I do not desire this, I cannot bear this, I cannot accept this. If the World-Honored One fully knew that the world is eternal, World-Honored One! You should explain it to me. If the World-Honored One does not fully know that the world is eternal, you should say that you do not know. Similarly, whether the world is not eternal, whether the world has an end, whether the world has no end, whether life is the same as the body, whether life is different from the body, whether the Tathāgata exists after death, whether the Tathāgata does not exist after death, whether the Tathāgata both exists and does not exist after death, or whether the Tathāgata neither exists nor does not exist after death. If the World-Honored One fully knew that this is true and the rest is false, World-Honored One! You should explain it to me. If the World-Honored One does not fully know that this is true and the rest is false, you should say that you do not know.'"

The World-Honored One asked: "Mālatīputra! Have I ever told you that the world is eternal, and you came to study the holy life under me?"

Mālatīputra replied: "No, World-Honored One!"

"Is it like this: the world is without permanence, the world has a bottom, the world has no bottom, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished? Have I ever told you that this is true and the rest is false, and you came to study the holy life under me?"

Mālatīputra replied: "No, World-Honored One!"

"Mālatīputra, have you ever said to me: 'If the World-Honored One would teach me that the world is permanent, I would study the holy life under the World-Honored One'?"

Mālatīputra replied: "No, World-Honored One!"

"Is it like this: 'The world is permanent, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata perishes, the Tathāgata does not perish, the Tathāgata both perishes and does not perish, the Tathāgata neither perishes nor does not perish'? Mālatīputra, have you ever said to me: 'If the World-Honored One would teach me that this alone is true and the rest is false, I would study the holy life under the World-Honored One'?"

Mālatīputra replied: "No, World-Honored One!"

The World-Honored One said: "Mālatīputra, I have never said anything to you, and you have never said anything to me. You foolish man! Why do you falsely slander me?"

Then Venerable Mālatīputra was rebuked by the World-Honored One face to face, feeling ashamed and distressed, he lowered his head in silence, lost his eloquence, and was speechless, as if waiting for something.

Then the World-Honored One, having rebuked Mālatīputra face to face, addressed the monks: "If there are foolish people who think like this: 'If the World-Honored One does not speak to me exclusively about the eternity of the world, I will not study the holy life under the World-Honored One.' Those foolish people will not know this in the meantime before they die. Thus, the world is not eternal, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished. If there are foolish people who think like this: 'If the World-Honored One does not speak to me exclusively about this being true and the rest being false, I will not study the holy life under the World-Honored One.' Those foolish people will not know this in the meantime before they die.

It is like a person who is shot by a poisoned arrow and suffers extreme pain because of the poisoned arrow. His relatives, out of compassion and pity, seek to benefit and bring peace to him, and seek a doctor for the arrow. But that person thinks like this: 'I should not pull out the arrow yet. I should first know the person's family name, given name, and birthplace, whether he is tall or short, coarse or fine, black or white, or neither black nor white, whether he is from the kṣatriya, brahmin, vaiśya, or śūdra caste, and from which of the four directions. I should not pull out the arrow yet. I should first know the bow, whether it is made of mulberry, zelkova, or horn. I should not pull out the arrow yet. I should first know the bowstring, whether it is made of ox sinew, deer sinew, or silk. I should not pull out the arrow yet. I should first know the color of the bow, whether it is black, white, red, or yellow. I should not pull out the arrow yet. I should first know the bowstring, whether it is sinew, silk, hemp, or flax. I should not pull out the arrow yet. I should first know the arrow shaft, whether it is wood or bamboo. I should not pull out the arrow yet. I should first know the arrow wrapping, whether it is ox sinew, deer sinew, or silk. I should not pull out the arrow yet. I should first know the arrow feathers, whether they are from a vulture, hawk, peacock, or crane. I should not pull out the arrow yet. I should first know the arrowhead, whether it is a knife, spear, or awl. I should not pull out the arrow yet. I should first know the arrowhead maker's family name, given name, and birthplace, whether he is tall or short, coarse or fine, black or white, or neither black nor white, and from which of the four directions.' That person will not know this in the meantime before he dies.

If there are foolish people who think like this: 'If the World-Honored One does not speak to me exclusively about the eternity of the world, I will not study the holy life under the World-Honored One.' Those foolish people will not know this in the meantime before they die. Thus, the world is not eternal, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished. If there are foolish people who think like this: 'If the World-Honored One does not speak to me exclusively about this being true and the rest being false, I will not study the holy life under the World-Honored One.' Those foolish people will not know this in the meantime before they die.

The world is eternal. Because of this view, those who study the holy life under me are not right. Thus, the world is not eternal, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished. Because of this view, those who study the holy life under me are not right. The world is eternal. Because of this view, those who do not study the holy life under me are not right. Thus, the world is not eternal, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished. Because of this view, those who do not study the holy life under me are not right.

The world is eternal. Because of not having this view, those who study the holy life under me are not right. Thus, the world is not eternal, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished. Because of not having this view, those who study the holy life under me are not right. The world is eternal. Because of not having this view, those who study the holy life under me are not right. Thus, the world is not eternal, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished. Because of not having this view, those who do not study the holy life under me are not right.

The world is eternal. There is birth, aging, sickness, death, sorrow, lamentation, suffering, and distress. Thus, this mass of suffering arises. Thus, the world is not eternal, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished. There is birth, aging, sickness, death, sorrow, lamentation, suffering, and distress. Thus, this mass of suffering arises.

The world is eternal. I do not speak of this unilaterally. Why do I not speak of this unilaterally? Because it is not in accord with meaning, not in accord with the Dharma, not the basis of the holy life, not leading to knowledge, not leading to awakening, not leading to nirvāṇa. Therefore, I do not speak of this unilaterally. Thus, the world is not eternal, the world has an end, the world has no end, life is the body, life is different from the body, the Tathāgata is extinguished, the Tathāgata is not extinguished, the Tathāgata is both extinguished and not extinguished, and the Tathāgata is neither extinguished nor not extinguished. I do not speak of this unilaterally. Why do I not speak of this unilaterally? Because it is not in accord with meaning, not in accord with the Dharma, not the basis of the holy life, not leading to knowledge, not leading to awakening, not leading to nirvāṇa. Therefore, I do not speak of this unilaterally. What Dharma do I speak of unilaterally? I speak of this unilaterally: suffering, the arising of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Why do I speak of this unilaterally? Because it is in accord with meaning, in accord with the Dharma, the basis of the holy life, leading to knowledge, leading to awakening, leading to nirvāṇa. Therefore, I speak of this unilaterally. This is how it should be upheld and learned.

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