29.6 （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, "There are four things that should never be contemplated. What are the four? Sentient beings are inconceivable; the world is inconceivable; the realm of nāgas is inconceivable; the realm of the Buddha is inconceivable. The reason is that one cannot attain the nirvāṇa of the cessation of all by relying on these.

How are sentient beings inconceivable? Where do these sentient beings come from? Where do they go? From where do they arise? From here, where will they be born next? In this way, sentient beings are inconceivable.

How is the world inconceivable? Those with wrong views say: the world is annihilated, the world is not annihilated, the world has boundaries, the world is boundless, this is the life, this is the body, not life, not body, created by Brahmā, created by the great ghosts and spirits.

At that time, the World-Honored One spoke this verse:

Brahmā created the people, the world was created by ghosts
or perhaps the ghosts created it - who can determine
this? Bound by desire and anger, the three are equal
together, the mind is not free, and there are calamities
in the world.

Thus, bhikkhus! The world is inconceivable.

How is the dragon realm inconceivable? How does this rain come from the dragon's mouth? Because the raindrops do not come from the dragon's mouth. Does it come from the eyes, ears, or nose? This is also inconceivable. Because the raindrops do not come from the eyes, ears, or nose, but only from the dragon's intention. If it thinks evil, it also rains, if it thinks good, it also rains, and it is also caused by the basis of action. Because now there are gods in the belly of Mount Sumeru, named Mahendra, who know the thoughts of sentient beings and can also cause rain. However, the rain does not come from the mouth, eyes, ears, or nose of those gods. It is all because those gods have supernatural power that they can cause rain. Thus, bhikkhus! The dragon realm is inconceivable.

How is the Buddha realm inconceivable? Is the Tathāgata's body created by parents? This is also inconceivable. Because the Tathāgata's body is pure and undefiled, receiving the weather of all heavens. Is it created by humans? This is also inconceivable. Because it surpasses human practices. The Tathāgata's body is a great body, this is also inconceivable. Because the Tathāgata's body is uncreated, not accessible to the gods. Is the Tathāgata's lifespan short? This is also inconceivable. Because the Tathāgata has the four bases of supernormal power. Is the Tathāgata long-lived? This is also inconceivable. Because the Tathāgata arises in the world, revolving with skillful means. The Tathāgata's body cannot be measured, cannot be said to be long or short. The sound is also immeasurable. The Tathāgata's Brahma voice, the Tathāgata's wisdom and eloquence are inconceivable, not accessible to worldly people. Thus, the Buddha realm is inconceivable.

Thus, bhikkhus! There are these four inconceivable things, not to be conceived by ordinary people. However, these four things have no wholesome basis, and one cannot attain the practice of the holy life by them, nor reach the place of rest, and even not reach the place of nirvana, but only make people confused, with deluded minds, giving rise to various doubts and bonds.

Because, bhikkhus, you should know that in the past, long ago, in this city of Sāvatthī, there was an ordinary person who thought, 'I shall now conceive of the world.' At that time, that person left the city of Sāvatthī and sat cross-legged by a lotus pond, contemplating the world, thinking, 'How is this world formed? How does it decay? Who created this world? Where do these beings come from? Where do they emerge from? When do they arise?' At that time, as that person was contemplating, he saw four kinds of troops entering and leaving the pond. At that time, that person further thought, 'I am now confused, with a deluded mind. What does not exist in the world, I now see.' At that time, that person returned to the city of Sāvatthī and said in the streets, 'Virtuous ones, you should know that what does not exist in the world, I now see.'

At that time, many people said to that person, 'How can you say that what does not exist in the world, you now see?' At that time, that person replied to the many people, 'I was just thinking, "Where does the world come from?" I then left the city of Sāvatthī and sat by a lotus pond, contemplating like this: "Where does the world come from? Who created this world? Where do these beings come from? Who gave birth to them? When they die, where will they be reborn?" I was contemplating, and at that time, I saw four kinds of troops entering and leaving the pond. What does not exist in the world, I now see.' At that time, the many people said to that person, 'You are truly insane. How can there be four kinds of troops in a pond? Among all the insane people in the world, you are the foremost!'

Therefore, bhikkhus, I have seen this meaning and have told you. Because this is not a wholesome root of merit, one cannot cultivate the holy life, nor can one attain the place of nirvāṇa. Contemplating this will make one insane and confused. Bhikkhus, you should know that that person really saw the four kinds of troops. Because in the past, the devas fought with the asuras. When they fought, the devas were victorious and the asuras were defeated. At that time, the asuras were terrified and transformed their bodies to be extremely small, passing through the holes in the lotus roots. The Buddha's eyes can see what others cannot reach.

"Therefore, bhikkhus, you should contemplate the Four Noble Truths. Because these Four Noble Truths have meaning and principle, one can cultivate the holy life, practice the way of the renunciant, and attain nirvāṇa. Therefore, bhikkhus, abandon the worldly dharmas and seek the means to contemplate the Four Noble Truths. Knowing this, bhikkhus, you should train in this way."

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