Sutta 9: Venerable Tagisha and the Five Aggregates

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701a12] Thus have I heard:

At one time, the Buddha (佛 [fu]) was in the Kalandaka Bamboo Grove (迦蘭陀竹園所 [jia lan tuo zhu yuan suo]) in Rājagṛha (羅閱城 [luo yue cheng]), together with a great assembly of five hundred bhikkhus (比丘 [bi qiu]).

[0701a12] wén rú shì:

yī shí, fú zài luó yuè chéng jiā lán tuó zhú yuán suǒ, yǔ dà bǐ qiū zhòng wǔ bǎi rén jù.

[0701a12] wen ru shi:

yi shi, fu zai luo yue cheng jia lan tuo zhu yuan suo, yu da bi qiu zhong wu bai ren ju.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701a13] At that time, Ānanda (阿難 [a nan]) and Tāgiṣa (多耆奢 [duo qi she]), when it was time, put on their robes, took their bowls, and entered the city for alms. At that time, Tāgiṣa (多耆奢 [duo qi she]) saw a woman in an alley who was exceptionally beautiful and extraordinary in the world. Having seen her, his mind became disturbed and not as usual.

[0701a13] ěr shí, ā nán,, duō qí shē shí dào, zhe yī chí bō, rù chéng qǐ shí. shì shí, duō qí shē zài yī xiàng zhōng jiàn yī nǚ rén, jí wèi duān zhèng, yǔ shì qí tè； jiàn yǐ, xīn yì cuò luàn, bù yǔ cháng tóng.

[0701a13] er shi, a nan,, duo qi she shi dao, zhe yi chi bo, ru cheng qi shi. shi shi, duo qi she zai yi xiang zhong jian yi nu ren, ji wei duan zheng, yu shi qi te; jian yi, xin yi cuo luan, bu yu chang tong.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701a16] At that time, Tāgiṣa (多耆奢 [duo qi she]) immediately spoke to Ānanda (阿難 [a nan]) in a verse:

"Burned by the fire of desire (欲火之所燒 [yu huo zhi suo shao]), my mind is extremely ablaze (心意極熾然 [xin yi ji chi ran]).
Please speak of the meaning to extinguish this (願說滅此義 [yuan shuo mie ci yi]), which will bring much benefit (多有所饒益 [duo you suo rao yi])."

[0701a16] shì shí, duō qí shē jí yǐ jì xiàng ā nán shuō:

“yù huǒ zhī suǒ shāo,　　xīn yì jí chì rán,
　yuàn shuō miè cǐ yì,　　duō yǒu suǒ ráo yì.”

[0701a16] shi shi, duo qi she ji yi ji xiang a nan shuo:

"yu huo zhi suo shao, xin yi ji chi ran,
yuan shuo mie ci yi, duo you suo rao yi."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701a20] Thereupon, Ānanda (阿難 [a nan]) replied with this verse:

"Knowing the inverted dharma (法 [fa]) of desire (知欲顛倒法 [zhi yu dian dao fa]), when the mind is extremely ablaze (心意極熾然 [xin yi ji chi ran]),
One should eliminate the thought of imagination (當除想像念 [dang chu xiang xiang nian]), and the desire will naturally cease (欲意便自休 [yu yi bian zi xiu])."

[0701a20] shì shí, ā nán fù yǐ cǐ jì bào yuē:

“zhī yù diān dào fǎ,　　xīn yì jí chì rán,
　dāng chú xiǎng xiàng niàn,　　yù yì biàn zì xiū.”

[0701a20] shi shi, a nan fu yi ci ji bao yue:

"zhi yu dian dao fa, xin yi ji chi ran,
dang chu xiang xiang nian, yu yi bian zi xiu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701a23] At that time, Tāgiṣa (多耆奢 [duo qi she]) again replied with a verse:

"The mind is the root of form (心為形之本 [xin wei xing zhi ben]), the eye is the source of observation (眼為候之原 [yan wei hou zhi yuan]).
In sleep, one sees support (睡臥見扶接 [shui wo jian fu jie]), the form like withered disordered grass (形如亂草萎 [xing ru luan cao wei])."

[0701a23] shì shí, duō qí shē fù yǐ jì bào yuē:

“xīn wèi xíng zhī běn,　　yǎn wèi hòu zhī yuán,
　shuì wò jiàn fú jiē,　　xíng rú luàn cǎo wēi.”

[0701a23] shi shi, duo qi she fu yi ji bao yue:

"xin wei xing zhi ben, yan wei hou zhi yuan,
shui wo jian fu jie, xing ru luan cao wei."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701a26] At that time, the Venerable Ānanda (尊者阿難 [zun zhe a nan]) immediately stepped forward and stroked Tāgiṣa's (多耆奢 [duo qi she]) head with his right hand. Thereupon, he recited this verse:

"Mindfulness of the Buddha (念佛 [nian fu]) is free from craving (無貪欲 [wu tan yu]), leading to liberation from the difficulties of desire (度彼欲難陀 [du bi yu nan tuo]).
Observing heaven, realizing hell (覩天現地獄 [du tian xian de yu]), control the mind and depart from the five destinies (制意離五趣 [zhi yi li wu qu])."

[0701a26] shì shí, zūn zhě ā nán jí qián jìn, yǐ yòu shǒu mó duō qí shē tóu. ěr shí, jí shuō cǐ jì:

“niàn fú wú tān yù,　　dù bǐ yù nán tuó,
　dǔ tiān xiàn de yù,　　zhì yì lí wǔ qù.”

[0701a26] shi shi, zun zhe a nan ji qian jin, yi you shou mo duo qi she tou. er shi, ji shuo ci ji:

"nian fu wu tan yu, du bi yu nan tuo,
du tian xian de yu, zhi yi li wu qu."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701b01] At that time, Tāgiṣa (多耆奢 [duo qi she]), having heard the words of the Venerable Ānanda (尊者阿難 [zun zhe a nan]), said: "Enough! Enough, Ānanda (阿難 [a nan])!" Having finished their alms round together, they returned to the World-Honored One (世尊 [shi zun]).

[0701b01] shì shí, duō qí shē wén zūn zhě ā nán yǔ yǐ, biàn zuò shì shuō: “zhǐ! zhǐ! ā nán! ” jù qǐ shí qì, hái zhì shì zūn suǒ.

[0701b01] shi shi, duo qi she wen zun zhe a nan yu yi, bian zuo shi shuo: "zhi! zhi! a nan! " ju qi shi qi, hai zhi shi zun suo.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701b02] At that time, that woman saw Tāgiṣa (多耆奢 [duo qi she]) from afar and smiled. When Tāgiṣa (多耆奢 [duo qi she]) saw the woman smile from afar, he thought: "Your form is merely bones wrapped in skin, like a painted vase filled with impurities, deceiving the world and causing disturbed thoughts." At that time, the Venerable Tāgiṣa (尊者多耆奢 [zun zhe duo qi she]) contemplated that woman, from head to foot: What in this physical form is worth craving? The thirty-six impure substances (三十六物 [san shi liu wu]) are all impure. From where do all these substances arise? At that time, the Venerable Tāgiṣa (尊者多耆奢 [zun zhe duo qi she]) again thought: "When I observe her form, why not observe my own body? From where does this desire arise? Does it arise from the earth element (地種 [de zhong])? Or from the water (水 [shui]), fire (火 [huo]), or wind elements (風種 [feng zhong])? If it arises from the earth element (地種 [de zhong]), the earth element (地種 [de zhong]) is firm and cannot be destroyed; if it arises from the water element (水種 [shui zhong]), the water element (水種 [shui zhong]) is extremely soft and cannot be held; if it arises from the fire element (火種 [huo zhong]), the fire element (火種 [huo zhong]) cannot be held; if it arises from the wind element (風種 [feng zhong]), the wind element (風種 [feng zhong]) is formless and cannot be held." At that time, the Venerable One (尊者 [zun zhe]) thought: "This desire arises only from thought (思想 [si xiang])."

[0701b02] shì shí, bǐ nǚ rén yáo jiàn duō qí shē biàn xiào. shí, duō qí shē yáo jiàn nǚ rén xiào, biàn shēng cǐ xiǎng niàn: “rǔ jīn xíng tǐ gǔ lì pí chán, yì rú huà píng, nèi shèng bù jìng, kuáng huò shì rén, lìng fā luàn xiǎng.” ěr shí, zūn zhě duō qí shē guān bǐ nǚ rén, cóng tóu zhì zú, cǐ xíng tǐ zhōng yǒu hé kě tān? sān shí liù wù jiē xī bù jìng. jīn cǐ zhū wù wèi cóng hé shēng? shì shí, zūn zhě duō qí shē fù zuò shì niàn: “wǒ jīn guān tā xíng, wèi bù rú zì guān shēn zhōng, cǐ yù wèi cóng hé shēng? wèi cóng de zhǒng shēng yé? shuǐ,, huǒ,, fēng zhǒng shēng yé? shè cóng de zhǒng shēng, de zhǒng jiān qiáng bù kě jǔ huài； shè cóng shuǐ zhǒng shēng, shuǐ zhǒng jí rú bù kě huò chí； shè cóng huǒ zhǒng shēng, huǒ zhǒng bù kě huò chí； shè cóng fēng zhǒng shēng, fēng zhǒng wú xíng ér bù kě huò chí.” shì shí, zūn zhě biàn zuò shì niàn: “cǐ yù zhě, dàn cóng sī xiǎng shēng.”

[0701b02] shi shi, bi nu ren yao jian duo qi she bian xiao. shi, duo qi she yao jian nu ren xiao, bian sheng ci xiang nian: "ru jin xing ti gu li pi chan, yi ru hua ping, nei sheng bu jing, kuang huo shi ren, ling fa luan xiang." er shi, zun zhe duo qi she guan bi nu ren, cong tou zhi zu, ci xing ti zhong you he ke tan? san shi liu wu jie xi bu jing. jin ci zhu wu wei cong he sheng? shi shi, zun zhe duo qi she fu zuo shi nian: "wo jin guan ta xing, wei bu ru zi guan shen zhong, ci yu wei cong he sheng? wei cong de zhong sheng ye? shui,, huo,, feng zhong sheng ye? she cong de zhong sheng, de zhong jian qiang bu ke ju huai; she cong shui zhong sheng, shui zhong ji ru bu ke huo chi; she cong huo zhong sheng, huo zhong bu ke huo chi; she cong feng zhong sheng, feng zhong wu xing er bu ke huo chi." shi shi, zun zhe bian zuo shi nian: "ci yu zhe, dan cong si xiang sheng."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701b15] Thereupon, he recited this verse:

"Desire, I know your origin (欲我知汝本 [yu wo zhi ru ben]), you arise only from thought (但以思想生 [dan yi si xiang sheng]).
If I do not think of you (非我思想汝 [fei wo si xiang ru]), then you do not exist (則汝而不有 [ze ru er bu you])."

[0701b15] ěr shí, biàn shuō cǐ jì (shàng wén huǒ zhǒng, lèi yú yīng shǎo èr zì, běn tóng wèi xiáng):

“yù wǒ zhī rǔ běn,　　dàn yǐ sī xiǎng shēng,
　fēi wǒ sī xiǎng rǔ,　　zé rǔ ér bù yǒu.”

[0701b15] er shi, bian shuo ci ji (shang wen huo zhong, lei yu ying shao er zi, ben tong wei xiang):

"yu wo zhi ru ben, dan yi si xiang sheng,
fei wo si xiang ru, ze ru er bu you."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701b18] At that time, the Venerable Tāgiṣa (尊者多耆奢 [zun zhe duo qi she]) again recited this verse, as if contemplating the thought of impurity, and immediately, his mind, freed from defilements (有漏心 [you lou xin]), attained liberation (解脫 [jie tuo]).

[0701b18] ěr shí, zūn zhě duō qí shē yòu shuō cǐ jì, rú sī wéi bù jìng zhī xiǎng, jí yú bǐ chù yǒu lòu xīn dé jiě tuō.

[0701b18] er shi, zun zhe duo qi she you shuo ci ji, ru si wei bu jing zhi xiang, ji yu bi chu you lou xin de jie tuo.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701b19] Then Ānanda (阿難 [a nan]) and Tāgiṣa (多耆奢 [duo qi she]) left Rājagṛha (羅閱城 [luo yue cheng]) and went to the World-Honored One (世尊 [shi zun]). They prostrated at his feet and sat to one side. At that time, Tāgiṣa (多耆奢 [duo qi she]) said to the World-Honored One (世尊 [shi zun]): "I have now obtained great benefit and have awakened."

[0701b19] shí, ā nán jí duō qí shē chū luó yuè chéng zhì shì zūn suǒ, tóu miàn lǐ zú, zài yī miàn zuò. shì shí, duō qí shē bái shì zūn yán: “wǒ jīn kuài dé shàn lì, yǐ yǒu suǒ jué.”

[0701b19] shi, a nan ji duo qi she chu luo yue cheng zhi shi zun suo, tou mian li zu, zai yi mian zuo. shi shi, duo qi she bai shi zun yan: "wo jin kuai de shan li, yi you suo jue."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701b22] The World-Honored One (世尊 [shi zun]) said: "How have you awakened?"

[0701b22] shì zūn gào yuē: “rǔ jīn yún hé zì jué?”

[0701b22] shi zun gao yue: "ru jin yun he zi jue?"

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701b23] Tāgiṣa (多耆奢 [duo qi she]) said to the Buddha (佛 [fu]): "Form is impermanent (色者無牢 [se zhe wu lao]), not firm (亦不堅固 [yi bu jian gu]), invisible (不可覩見 [bu ke du jian]), illusory and unreal (幻偽不真 [huan wei bu zhen]); sensation is impermanent (痛者無牢 [tong zhe wu lao]), not firm (亦不堅固 [yi bu jian gu]), like a bubble on water (亦如水上泡 [yi ru shui shang pao]), illusory and unreal (幻偽不真 [huan wei bu zhen]); perception is impermanent (想者無牢 [xiang zhe wu lao]), not firm (亦不堅固 [yi bu jian gu]), illusory and unreal (幻偽不真 [huan wei bu zhen]), like a mirage (亦如野馬 [yi ru ye ma]); formations are also impermanent (行亦無牢 [xing yi wu lao]), not firm (亦不堅固 [yi bu jian gu]), like a banana tree (亦如芭蕉之樹 [yi ru ba jiao zhi shu]), without substance (而無有實 [er wu you shi]); consciousness is impermanent (識者無牢 [shi zhe wu lao]), not firm (亦不堅固 [yi bu jian gu]), illusory and unreal (幻偽不真 [huan wei bu zhen])." He again said to the Buddha (佛 [fu]): "These five aggregates (五盛陰 [wu sheng yin]) are impermanent (無牢 [wu lao]), not firm (亦不堅固 [yi bu jian gu]), illusory and unreal (幻偽不真 [huan wei bu zhen])."

[0701b23] duō qí shē bái fú yán: “sè zhě wú láo, yì bù jiān gù, bù kě dǔ jiàn, huàn wěi bù zhēn； tòng zhě wú láo, yì bù jiān gù, yì rú shuǐ shàng pào, huàn wěi bù zhēn； xiǎng zhě wú láo, yì bù jiān gù, huàn wěi bù zhēn, yì rú yě mǎ； xíng yì wú láo, yì bù jiān gù, yì rú bā jiāo zhī shù, ér wú yǒu shí； shí zhě wú láo, yì bù jiān gù, huàn wěi bù zhēn.” zhòng bái fú yán: “cǐ wǔ shèng yīn wú láo, yì bù jiān gù, huàn wěi bù zhēn.”

[0701b23] duo qi she bai fu yan: "se zhe wu lao, yi bu jian gu, bu ke du jian, huan wei bu zhen; tong zhe wu lao, yi bu jian gu, yi ru shui shang pao, huan wei bu zhen; xiang zhe wu lao, yi bu jian gu, huan wei bu zhen, yi ru ye ma; xing yi wu lao, yi bu jian gu, yi ru ba jiao zhi shu, er wu you shi; shi zhe wu lao, yi bu jian gu, huan wei bu zhen." zhong bai fu yan: "ci wu sheng yin wu lao, yi bu jian gu, huan wei bu zhen."

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701b29] At that time, the Venerable Tāgiṣa (尊者多耆奢 [zun zhe duo qi she]) recited this verse:

"Form is like foam (色如聚沫 [se ru ju mo]), sensation like a bubble (痛如浮泡 [tong ru fu pao]), perception like a mirage (想如野馬 [xiang ru ye ma]),
Formations like a banana tree (行如芭蕉 [xing ru ba jiao]), consciousness is an illusory dharma (識為幻法 [shi wei huan fa]), as taught by the Supreme One (最勝所說 [zui sheng suo shuo]).
Having contemplated this (思惟此已 [si wei ci yi]), having observed all formations (盡觀諸行 [jin guan zhu xing]), all are empty and tranquil (皆悉空寂 [jie xi kong ji]),
Without true reality (無有真正 [wu you zhen zheng]), all arise from this body (皆由此身 [jie you ci shen]), as taught by the Sugata (善逝所說 [shan shi suo shuo]).
One should extinguish the three dharmas (當滅三法 [dang mie san fa]), and see form as impure (見色不淨 [jian se bu jing]). This body is like this (此身如是 [ci shen ru shi]),
Illusory and unreal (幻偽不真 [huan wei bu zhen]). This is called the destroying dharma (此名害法 [ci ming hai fa]). The five aggregates (五陰 [wu yin]) are not firm (不牢 [bu lao]),
Having understood their unreality (已解不真 [yi jie bu zhen]), one now returns to the path (今還上跡 [jin hai shang ji]).

[0701b29] shì shí, zūn zhě duō qí shē biàn shuō cǐ jì:

“sè rú jù mò,　　tòng rú fú pào,　　xiǎng rú yě mǎ,
　xíng rú bā jiāo,　　shí wèi huàn fǎ,　　zuì shèng suǒ shuō.
　sī wéi cǐ yǐ,　　jǐn guān zhū xíng,　　jiē xī kōng jì,
　wú yǒu zhēn zhèng,　　jiē yóu cǐ shēn,　　shàn shì suǒ shuō.
　dāng miè sān fǎ,　　jiàn sè bù jìng,　　cǐ shēn rú shì,
　huàn wěi bù zhēn,　　cǐ míng hài fǎ,　　wǔ yīn bù láo,
　yǐ jiě bù zhēn,　　jīn hái shàng jī.

[0701b29] shi shi, zun zhe duo qi she bian shuo ci ji:

"se ru ju mo, tong ru fu pao, xiang ru ye ma,
xing ru ba jiao, shi wei huan fa, zui sheng suo shuo.
si wei ci yi, jin guan zhu xing, jie xi kong ji,
wu you zhen zheng, jie you ci shen, shan shi suo shuo.
dang mie san fa, jian se bu jing, ci shen ru shi,
huan wei bu zhen, ci ming hai fa, wu yin bu lao,
yi jie bu zhen, jin hai shang ji.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701c08] "Thus, World-Honored One (世尊 [shi zun])! What I have awakened to is precisely this."

The World-Honored One (世尊 [shi zun]) said: "Excellent, Tāgiṣa (多耆奢 [duo qi she])! You are well able to observe the root of these five aggregates (五盛陰 [wu sheng yin]). You should now know that a practitioner should observe the root of these five aggregates (五陰 [wu yin]), as they are all impermanent. The reason is that when one observes these five aggregates (五盛陰 [wu sheng yin]), one attains supreme perfect enlightenment (無上等正覺 [wu shang deng zheng jue]) under the Bodhi tree (道樹下 [dao shu xia]), just as you have observed today." At that time, while this Dharma (法 [fa]) was being spoken, sixty bhikkhus (比丘 [bi qiu]) on the seat attained the exhaustion of defilements and liberation of mind.

[0701c08] “rú shì. shì zūn! wǒ jīn suǒ jué zhèng wèi cǐ ěr.”

shì zūn gào yuē: “shàn zāi! duō qí shē! shàn néng guān chá cǐ wǔ shèng yīn běn. rǔ jīn dāng zhī, fū wèi xíng rén dāng guān chá cǐ wǔ yīn zhī běn, jiē bù láo gù. suǒ yǐ rán zhě, dāng guān cǐ wǔ shèng yīn shí, zài dào shù xià chéng wú shàng děng zhèng jué, yì rú qīng jīn rì suǒ guān.” ěr shí, shuō cǐ fǎ shí, zuò shàng liù shí bǐ qiū lòu jǐn yì jiě.

[0701c08] "ru shi. shi zun! wo jin suo jue zheng wei ci er."

shi zun gao yue: "shan zai! duo qi she! shan neng guan cha ci wu sheng yin ben. ru jin dang zhi, fu wei xing ren dang guan cha ci wu yin zhi ben, jie bu lao gu. suo yi ran zhe, dang guan ci wu sheng yin shi, zai dao shu xia cheng wu shang deng zheng jue, yi ru qing jin ri suo guan." er shi, shuo ci fa shi, zuo shang liu shi bi qiu lou jin yi jie.

[The following represents an unverified English translation. For all purposes consult the original Chinese text.]

[0701c13] Thereupon, the Venerable Tāgiṣa (尊者多耆奢 [zun zhe duo qi she]) rejoiced in what the Buddha (佛 [fu]) had said and practiced it.

[0701c13] ěr shí, zūn zhě duō qí shē wén fú suǒ shuō, huān xǐ fèng xíng.

[0701c13] er shi, zun zhe duo qi she wen fu suo shuo, huan xi feng xing.