SA 291（二九一） 触法

Thus have I heard:

At one time the Buddha was staying at the Kalandaka Bamboo Grove in Rājagṛha.

At that time the World-Honored One told the bhikṣus, "I have explained the inner dharmas of contact. Have you all grasped them?"

At that time a certain bhikṣu rose from his seat, arranged his robes, bowed his head at the Buddha's feet, joined his palms, and said to the Buddha, "World-Honored One! I have already grasped the inner dharmas of contact as you have explained them." At that time the bhikṣu spoke for himself in the presence of the Buddha in this way and that way. The World-Honored One was not pleased.

At that time Venerable Ānanda was behind the Buddha holding a fan and fanning him. The Buddha told Ānanda, "The inner dharmas of contact in the noble Dharma and Vinaya are different from what this bhikṣu has said.

Ānanda said to the Buddha, "Now is the right time. I only wish that the World-Honored One would explain the inner dharmas of contact in the noble Dharma and Vinaya for the bhikṣus. Having heard it, the bhikṣus will accept and uphold it.

The Buddha told Ānanda, "Excellent! Listen carefully, I will explain it for you. These bhikṣus should contemplate the inner dharmas of contact in this way: 'If various kinds of suffering arise for sentient beings, what is the cause of this suffering, what is its origin, what is its arising, what is its contact?' When they contemplate in this way, they should know that this suffering arises from the condition of contact, originates from contact, arises from contact, and is produced by contact.

Furthermore, bhikṣus, regarding the inner dharmas of contact, what is the cause of contact, what is its origin, what is its arising, what is its contact? When they contemplate in this way, they should know that contact arises from craving, originates from craving, arises from craving, and is produced by craving.

Furthermore, bhikṣus, regarding the inner dharmas of contact, what is the cause of craving, what is its origin, what is its arising, what is its contact? When they contemplate in this way, they should know that the world's cherished and true forms give rise to craving, bind it, and cause it to abide.

If śramaṇas and brāhmaṇas regard the world's cherished and true forms as permanent, constant, peaceful, healthy, self, and mine, then they will increase their craving for those forms. When craving increases, contact increases, and when contact increases, suffering increases. When suffering increases, they will not be liberated from birth, old age, sickness, death, sorrow, lamentation, pain, and distress. I say they will not be liberated from suffering. It is like a cool pond by the roadside, with clear water and a pleasant aroma. Someone puts poison in it. In the warm spring month, travelers suffering from wind, heat, and thirst all come to drink. Someone says to them, 'Gentlemen! This is cool, clear, and fragrant, but there is poison in it. Do not drink it. If you drink it, it may kill you or bring you close to death.' The thirsty ones do not believe and drink. Although they get the delicious taste, they may die or come close to death. In the same way, śramaṇas and brāhmaṇas see the world's cherished and beautiful forms as permanent, constant, peaceful, healthy, self, and mine, and do not attain liberation from birth, old age, sickness, death, sorrow, lamentation, pain, and distress.

"If śramaṇas and brāhmaṇas regard the world's cherished and beautiful forms as diseased, as abscesses, as thorns, as killers, as impermanent, as suffering, as empty, and as non-self, then their craving will be abandoned. When craving is abandoned, contact is abandoned, and when contact is abandoned, suffering is abandoned. When suffering is abandoned, then birth, old age, sickness, death, sorrow, lamentation, pain, and distress are abandoned. It is like a cool pond by the roadside, with clear water and a pleasant aroma. Someone puts poison in it. In the warm spring month, travelers suffering from wind, heat, and thirst all come to drink. Someone says to them, 'This water is poisonous! Do not drink it. If you drink it, it may kill you or bring you close to death.' They think, 'This water is poisonous. If I drink it, it may kill me or bring me close to death. I will endure thirst and eat dry barley, but I will not drink the water.' In the same way, śramaṇas and brāhmaṇas regard the world's cherished and beautiful forms as diseased, as abscesses, as thorns, as killers, as impermanent, as suffering, as empty, and as non-self, and attain liberation from birth, old age, sickness, death, sorrow, lamentation, pain, and distress. Therefore, Ānanda! In this Dharma, see, hear, perceive, and know like this, and in the past and future, it is also this path. Observe in this way."

Having spoken this sūtra, the Buddha said to the bhikṣus, "Listen carefully to the meaning of this sūtra." The bhikṣus said, "Yes, World-Honored One!" The Buddha said, "The bhikṣus should know that the Tathāgata, the Arhat, the Perfectly Enlightened One, has attained the highest, complete enlightenment of