The Buddha told them, “You Arhats can only see the
events that occur within eighty thousand great eons. You don’t know
what goes on beyond this period. More than eighty thousand great eons
ago, this old man was a woodcutter in the mountains. One day he saw a
tiger and climbed up a tree to save himself. The tiger started gnawing
at the tree, intending to devour the man. When it had just about chewed
through the tree, the man got so nervous that he cried out, ‘Namo
Buddha!’ The tiger immediately left. When it had gone far away, the man
climbed down from the tree and went home, saved from being eaten by the
tiger. His one recitation of ‘Namo Buddha’ planted the seed for a good
root more than eighty thousand years ago. It is now time for that seed
to sprout and bear fruit. That’s why he is now able to leave the
home-life.” The Buddha’s explanation resolved his disciples’ doubts.
The cultivator of samadhi says there is no cause
for the existence of anything because he is unaware of the events
occurring beyond the period of eighty thousand great eons.
of this speculation, he will lose proper and pervasive knowledge, fall
into externalism, and become confused about the Bodhi nature.
Because of this speculation, he will lose proper
and pervasive knowledge and views, fall into externalism, and become
confused about the Bodhi nature. He will not understand the Bodhi
is the first external teaching, which postulates the absence of cause.
This is the first external teaching, which
postulates the absence of cause. It maintains that there is no origin
or cause for anything.
in his practice of samadhi, the good person’s mind is unmoving, clear,
and proper and can no longer be disturbed by demons. He can thoroughly
investigate the origin of all categories of beings and contemplate the
source of the subtle, fleeting, and constant fluctuation. But if he
begins to speculate on its pervasive constancy, he could fall into
error with four theories of pervasive permanence.
Ananda, in his practice of samadhi, the good
person’s mind is unmoving, clear, and proper. His proper mind has the
wisdom that develops from samadhi, and it can no longer be disturbed by
demons. By now, the demon kings can no longer use their tricks to
disturb his samadhi. But sometimes transformations happen in his own
formations skandha, causing him to have wrong ideas. These are known as
“demons of one’s own mind.”
He can thoroughly investigate the origin of all
categories of beings and contemplate the source of the subtle,
fleeting, and constant fluctuation. He examines the ephemeral and
elusive origin of all beings and finds a subtle movement, a constant
vibration. But if he begins to speculate on its pervasive constancy,
that subtle fluctuation, he could fall into error with four theories of
pervasive permanence. This person could give rise to wrong speculations
and be ensnared in the views of pervasive permanence. What are the four
To be continued