佛垂般涅槃略說教誡經 1.15

1.15

tive concentration and do not let [the water of wisdom] leak away. This is called meditative concentration.

“If you monks have wisdom then you have no craving or attachment. You are constantly self-aware and do not allow any mistakes. If so, then you can achieve liberation by my teaching. If not, then you are not a person of the Way, nor are you a layperson; there is no name for you. Real wisdom is the solid and secure ship for crossing the sea of old age, sickness, and death. It is also the great bright lamp amid the darkness of ignorance, the good medicine for all diseases, the sharp axe that cuts down the trees of affliction. Therefore all of you should always use hearing [the Dharma], contemplating [the Dharma], cultivating [the Dharma], and the wisdom [of the Dharma] to increase the benefit. If people have the perception of wisdom, even without the eye of the devas, they are clear-eyed people. This is wisdom.

“If you monks engage in all kinds of sophistry and trivial argument, your minds will become confused. Even though you have left home you still will not be liberated. Therefore monks should quickly abandon the trivial arguments of confused minds. If you want to attain the bliss of nirvana you must know well how to put an end to this problem of sophistry and trivial argument. This is called not engaging in trivial argument.

“In regard to all the virtues, you monks must always abandon all indulgence, as you would shun a robber full of hate. The benefits propounded by [the Buddha,] the Great Compassionate World-honored One, are all in terms of the ultimate truth. You simply must work hard and practice what he taught. [Wherever you are], whether in the mountains or valleys or dwelling at ease in a quiet place under the trees, be mindful of the Dharma you have received and do not let yourselves forget it or lose it. You must always exert yourself to make energetic progress cultivating it. Do not bring upon yourselves the worries and regrets of dying in vain.

“I am like a good doctor who diagnoses the disease and prescribes the medicine. It is not the doctor’s fault if [the patient] does not take [the medicine and thus is not cured]. I am also like a good guide who gives people good directions. If the people hear but do not follow them, it is not the guide’s mistake. If you have any doubts about the Four Noble Truths, you should ask me about them quickly. Do not harbor doubts without seeking to get them resolved.”

Then the World-honored One called on [the monks] three times like this [to voice their doubts] but no one asked questions. Why? Because those in the assembly had no doubts.

At this time Aniruddha observed the minds of those assembled there and said to the Buddha, “World-honored One, the moon could become hot and the sun could become cold but the Four [Noble] Truths could never be any different. The Buddha taught the truth of suffering, and it really is suffering: it cannot be made into happiness. The accumulation [of ignorance and craving] is really the causal basis [of suffering], and there is no other causal basis. For suffering to be extinguished, the causal basis is extinguished—the cause is ended, so the result is ended. The path for the ending of suffering is the true path, there is no other path. O World-honored One, all these monks are certain of the Four [Noble] Truths and have no doubts about them.

“In this assembly, those who have not yet accomplished the work will have feelings of sadness when they see the Buddha die. Those who have newly entered the Dharma hear what the Buddha says and all find deliverance, but for them it is like seeing a flash of lightning in the night so that they may see the path. Those who have already accomplished the work and crossed over the ocean of suffering will think, ‘Alas! How quick was the World-honored One’s parinirvāṇa!’”

Though Aniruddha spoke like this, and all in the assembly did indeed completely comprehend the meaning of the Four Noble Truths, the Worldhonored One wanted to enable the whole congregation to find strength and solidity, so with the mind of great compassion, he again explained for them:

“You monks should not harbor worries and vexations within yourselves. Even if I were to stay in the world for an entire eon, our time together would still have to end. Being together without parting will always be unattainable. For benefiting self and others, the Dharma is fully equipped and sufficient. If I stayed longer there would be no further gain. Those whom I can and should deliver within the realm of devas and human beings have all already been delivered. Those who have not yet found deliverance have all already formed the causal conditions for finding deliverance. If after this my disciples continue to carry on [the teaching], then this will be the Tathāgata’s dharmakāya (Dharma body) being present forever without end.

“Thus you must realize that all worldly things are impermanent. Every meeting must have a parting. Do not be anxious about this. This is a characteristic of worldly things. You should work hard, make energetic progress,

and seek liberation as soon as possible. Use the light of wisdom to put an end to the darkness of all forms of ignorance. The world really is perilous and fragile and insecure. Today I am dying—it is like getting rid of a noxious disease. This is an evil thing we must abandon, temporarily called the body, sunk in the great ocean of birth, old age, sickness, and death. What person with wisdom would not be glad to get rid of it, this deadly robber?

“You monks must constantly, singlemindedly, earnestly seek a way out. Everything in the world, moving or static, is marked by decay and insecurity. Stop for now; let’s have no more talk. Now I am about to go. I am about to die, to enter parinirvāṇa. This is the last lesson I will teach.”