74. （七四）八念经

I have heard thus:

At one time, the Buddha was wandering in the country of Vārāṇasī, staying in the Deer Park at the Sītavana near the Rṣipatana.

At that time, Venerable Aniruddha was staying in the forest on the island of Jītavana in Vārāṇasī. At that time, Venerable Aniruddha was sitting in meditation in a quiet place, and this thought arose in his mind: "The path comes from being desireless, not from having desires. The path comes from contentment, not from being insatiable. The path comes from seclusion, not from enjoying gatherings, not from dwelling in gatherings, not from joining gatherings. The path comes from diligence, not from laziness. The path comes from right mindfulness, not from wrong mindfulness. The path comes from concentration, not from distraction. The path comes from wisdom, not from foolishness."

Then the World-Honored One, knowing with his mind the thoughts, intentions, and actions in Venerable Aniruddha's mind, entered the samādhi of suchness. In the samādhi of suchness, like a strong man bending and stretching his arm, the World-Honored One suddenly disappeared from the Deer Park at the Sītavana near the Rṣipatana in Vārāṇasī and appeared in front of Venerable Aniruddha in the forest on the island of Jītavana in Vārāṇasī. At that time, the World-Honored One then awakened from samādhi and praised Venerable Aniruddha, saying: "Excellent, excellent! Aniruddha! You were sitting in meditation in a quiet place, and this thought arose in your mind: 'The path comes from being desireless, not from having desires. The path comes from contentment, not from being insatiable. The path comes from seclusion, not from enjoying gatherings, not from dwelling in gatherings, not from joining gatherings. The path comes from diligence, not from laziness. The path comes from right mindfulness, not from wrong mindfulness. The path comes from concentration, not from distraction. The path comes from wisdom, not from foolishness.'

Aniruddha! You should receive the eighth great thought from the Tathāgata. Having received it, you should think that the path comes from not playing, enjoying not playing, and practicing not playing, not from playing, not enjoying playing, and not practicing playing. Aniruddha! If you accomplish these eight great thoughts, you will surely be able to be free from desire, free from unwholesome states, and attain the fourth dhyāna. Aniruddha! If you accomplish the eight great thoughts and also attain these four immeasurable minds, you will be able to dwell in ease in this present life, which is not difficult to attain. It is like a king or a king's minister who has a well-sealed chest filled with various garments. If he wants to wear them in the morning, he can take them out and wear them. If he wants to wear them at noon or in the evening, he can take them out and wear them, as he pleases. Aniruddha! It is the same for you. You can obtain a rag robe as your first garment. Your mind is free from desire, practicing and dwelling in this way.

Aniruddha! If you accomplish the eight great thoughts and also attain these four immeasurable minds, you will be able to dwell in ease in this present life, which is not difficult to attain. It is like a king or a king's minister who has a good cook who prepares various pure, wonderful, and delicious foods. Aniruddha! It is the same for you. You always practice alms-begging as your first meal. Your mind is free from desire, practicing and dwelling in this way.

Aniruddha! If you accomplish the eight great thoughts and also attain these four immeasurable minds, you will be able to dwell in ease in this present life, which is not difficult to attain. It is like a king or a king's minister who has a good house, or a pavilion or palace. Aniruddha! It is the same for you. You rely on dwelling under a tree as your first dwelling. Your mind is free from desire, practicing and dwelling in this way.

Aniruddha! If you accomplish the eight great thoughts and also attain these four immeasurable minds, you will be able to dwell in ease in this present life, which is not difficult to attain. It is like a king or a king's minister who has a good bed and seat, spread with woolen blankets and woolen carpets, covered with brocade and gauze, with a body-covering quilt, two pillows at both ends, and a woolen blanket and a woolen coverlet. Aniruddha! It is the same for you. You use grass seats and leaf seats as your first seat. Your mind is free from desire, practicing and dwelling in this way.

Aniruddha! If you accomplish the eight great thoughts and also attain these four immeasurable minds, you will be able to dwell in ease in this present life, which is not difficult to attain. In this way, if you travel to the east, you will surely find peace and happiness, without any suffering or affliction; if you travel to the south, west, or north, you will surely find peace and happiness, without any suffering or affliction.

Aniruddha! If you accomplish the eight great thoughts and also attain these four immeasurable minds, you will be able to dwell in ease in this present life, which is not difficult to attain. I do not even say that your wholesome dharmas will remain, let alone decline. You should only increase wholesome dharmas day and night without decline.

Aniruddha! If you accomplish the eight great thoughts and also attain these four immeasurable minds, you will be able to dwell in ease in this present life, which is not difficult to attain. You will certainly attain one of the two fruits, either attaining ultimate knowledge in this present life, or else attaining the state of a non-returner.

Aniruddha! You should accomplish these eight great thoughts of the great person, and also attain these four immeasurable minds, you will be able to dwell in ease in this present life, which is not difficult to attain. Then you should spend the summer retreat in the forest on the island of Jīvaka.

At that time, the World-Honored One spoke the Dharma for Venerable Aniruddha, inspiring and uplifting him, causing him to attain joy and delight. With immeasurable skillful means, he spoke the Dharma for him, inspiring and uplifting him, causing him to attain joy and delight. Having done so, he entered the samādhi of suchness. With the samādhi of suchness, in the time it takes a strong man to bend and stretch his arm, the World-Honored One suddenly disappeared from the forest on the island of Jīvaka and appeared in the Deer Park at the Fearsome Forest on the mountain of Bālakhilla.

At that time, Venerable Ānanda was holding a whisk and attending to the Buddha. Then the World-Honored One suddenly awoke from samādhi and looked back, saying, "Ānanda! If there are any bhikṣus staying in the Deer Park at the Fearsome Forest on the mountain of Bālakhilla, have them all gather in the Dharma hall. After they have gathered, come and inform me."

Venerable Ānanda, having received the Buddha's instruction, bowed his head at the Buddha's feet and said, "Yes, World-Honored One!" He then went to proclaim, "All bhikṣus staying in the Deer Park at the Fearsome Forest on the mountain of Bālakhilla should gather in the Dharma hall." After they had gathered, he returned to where the Buddha was, bowed his head at the Buddha's feet, stood to one side, and said, "World-Honored One! All bhikṣus staying in the Deer Park at the Fearsome Forest on the mountain of Bālakhilla have been gathered in the Dharma hall. May the World-Honored One know the time."

Then the World-Honored One, together with Venerable Ānanda, went to the Dharma hall, took his seat in front of the assembly of bhikṣus, and said, "Bhikṣus! I will now explain the eight contemplations of great persons for you. Listen carefully and keep them in mind." At that time, the bhikṣus accepted the teaching and listened.

The Buddha said, "The eight contemplations of great persons are as follows: The path comes from being free from desire, not from obtaining desire. The path comes from contentment, not from being without disgust. The path comes from seclusion, not from enjoying gatherings, not from dwelling in gatherings, not from uniting in gatherings. The path comes from diligence, not from laziness. The path comes from right mindfulness, not from wrong mindfulness. The path comes from concentration, not from distracted mind. The path comes from wisdom, not from foolishness. The path comes from not playing, not enjoying playing, and not practicing playing, not from playing, not enjoying playing, and not practicing playing.

How does the path come from being free from desire, not from obtaining desire? It means that a bhikṣu attains being free from desire, knows for himself that he has attained being free from desire, and does not let others know that he is free from desire. He attains contentment, seclusion, diligence, right mindfulness, concentration, wisdom, and not playing, and knows for himself that he does not play, and does not want others to know that he is free from desire. This is called the path coming from being free from desire, not from obtaining desire.

How does the path come from contentment, not from being without disgust? It means that a bhikṣu practices contentment, taking robes to cover the body and food to fill the stomach. This is called the path coming from contentment, not from being without disgust.

How does the path come from seclusion, not from enjoying gatherings, not from dwelling in gatherings, not from uniting in gatherings? It means that a bhikṣu practices seclusion, accomplishing two kinds of seclusion, both physical and mental seclusion. This is called the path coming from seclusion, not from enjoying gatherings, not from dwelling in gatherings, not from uniting in gatherings.

How does the path come from diligence, not from laziness? It means that a bhikṣu always practices diligence, abandoning evil and unwholesome dharmas, cultivating wholesome dharmas, always generating his own intention, being single-minded and firm, and not abandoning skillful means for the sake of wholesome roots. This is called the path coming from diligence, not from laziness.

How does the path come from right mindfulness, not from wrong mindfulness? It means that a bhikṣu observes the internal body as the body, observes internal feelings, mind, and dharmas as dharmas. This is called the path coming from right mindfulness, not from wrong mindfulness.

How does the path come from concentration, not from distraction? It means that a bhikṣu, having abandoned desire and evil and unwholesome dharmas, attains and abides in the fourth dhyāna. This is called the path coming from concentration, not from distraction.

How does the path come from wisdom, not from ignorance? It means that a bhikṣu cultivates wisdom, observes the dharmas of arising and perishing, attains such wisdom, with the bright and penetrating wisdom of the sages, discerning and understanding, and with right knowledge, completely ends suffering. This is called the path coming from wisdom, not from ignorance.

How does the path come from non-play, delight in non-play, and practice of non-play, not from play, delight in play, or practice of play? It means that a bhikṣu always extinguishes play, delights in abiding in the remainderless nirvāṇa, and always delights in abiding with a joyful mind and understanding. This is called the path coming from non-play, delight in non-play, and practice of non-play, not from play, delight in play, or practice of play.

"Bhikṣus! Aniruddha Bhikṣu, having accomplished these eight adult recollections, then spent the summer retreat in the forest grove on the bank of the Jīta River. I taught him to dwell in seclusion, alone, without negligence, practicing diligently. Having dwelt in seclusion, alone, without negligence, practicing diligently, the clansman, having shaved off his hair and beard, put on the saffron robes, left home out of faith, became a homeless ascetic, and practiced the path, only to complete the unsurpassed holy life in this very life, knowing and realizing it for himself, accomplishing it by his own super-knowledge, ending birth, establishing the holy life, doing what should be done, not experiencing another existence, knowing it as it really is."

At that time, Venerable Aniruddha attained arahantship, with his mind liberated and fully enlightened. He then became an elder of the highest rank and spoke this verse:

I knew from afar that you were thinking of the
unsurpassed World-Honored Teacher. With body and mind in concentration, you
suddenly came through the air. What you spoke was beyond
my thoughts. The Buddhas delight in non-play, far removed from
all play. Having understood the Dharma from them, I delight
in abiding in the true Dharma. Attaining the samadhi, I
have accomplished the Buddha's teachings. I do not delight in
death, nor do I wish for birth. Adapting to circumstances
I establish right mindfulness and right wisdom. In the bamboo
grove of Vairambhya, my life will end there. I will
attain parinirvana without remainder under the bamboo trees.

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