Thus I have heard: One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.
It was then that a certain monk had this thought while contemplating in meditation, “Isn’t there a form that remains permanent, eternal, unchanging, and the same? … feeling … conception … volition … awareness that remains permanent, eternal, unchanging, and the same?”
This monk rose from his meditation in the afternoon and went to the Buddha. He bowed his head at the Buddha’s feet and withdrew to stand to one side. He then said to the Buddha, “Bhagavān, I was contemplating in meditation and had this thought, ‘Isn’t there a form that remains permanent, eternal, unchanging, and the same? … feeling … conception … volition … awareness that remains permanent, eternal, unchanging, and the same?’ Now, I ask the Bhagavān, ‘Isn’t there a form that remains permanent, eternal, unchanging, and the same? … feeling … conception … volition … awareness that remains permanent, eternal, unchanging, and the same?’”
The Bhagavān then held up a small clod of dirt in his hand and asked that monk, “Do you see this clod of dirt in my hand?”
The monk said to the Buddha, “I see it, Bhagavān.”
“Monk, I can’t find even this small amount of earth [that remains always the same]. If I could find it, then something would remain permanent, eternal, unchanging, and the same.”
The Buddha told the monk, “I myself recall a past life during which I cultivated merits for a long night and attained greater, sublime, and delightful rewards. I once cultivated kind thoughts for seven years. For seven eons of formation and destruction, I didn’t return to this world. During those seven eons of destruction, I was born in the Ābhāsvara Heaven. During those seven eons of formation, I was reborn in the Brahma world. I became the Great King Brahmā in an empty palace, who was the unequalled and unsurpassed ruler of a thousand worlds. After that, I was born as Lord Śakra thirty-six times.
“I also became a noble wheel-turning king a hundred thousand times who ruled the four [continents] under heaven. I governed with the correct Dharma and possessed the seven treasures, which are the wheel treasure, elephant treasure, horse treasure, jewel treasure, beautiful woman treasure, treasurer treasure, and army general treasure. I also had a thousand sons who were courageous. Within the bounds of the four seas, my lands were level plains that lacked poisons or thorns, weren’t severe, weren’t confining, and were tamed by the Dharma.
“It’s the way of anointed kings that they have 84,000 nāga elephants decorated with many jeweled ornaments. They’re covered with jeweled netting and carry jeweled banners. Their leader is an elephant king named Upavasatha. They would gather in front of the palace twice a day, in the morning and afternoon. At the time, I thought, ‘This great herd of elephants comes here twice a day, trampling innumerable living things to death. I would rather have 42,000 elephants come once per century instead.’ Then, they did as I wished. 42,000 of those 84,000 elephants would come once a century.
“Another rule of anointed kings is that they have 84,000 horse teams with chariots made of pure gold and covered with gold netting. Their leader is the horse king named Vālaha.
“Another rule of anointed kings is that they have 84,000 chariots made of four treasures: gold chariots, silver chariots, beryl chariots, and crystal chariots. They were covered with cushions of lion, tiger, and leopard skin as well as variegated wool fabric. Their leader was the chariot called Vaijayantaghoṣa.
“Another rule of anointed kings is that they govern 84,000 cities, which are secure, bountiful, pleasant, and have flourishing populations. Their leader is the city Kuśavatī.
“Another rule of anointed kings is that they have 84,000 palaces made of the four treasures: gold and silver, beryl, crystal, and emerald gems. Yoha is their leader.
“Monk, another rule of anointed kings is that they have 84,000 beds made of four treasures: gold, silver, beryl, and crystal. They have a variety of silk coverlets, wool blankets and serges, or antelope bedding with pillows placed on top.”
“Furthermore, monk, another rule of anointed kings is that they have 84,000 articles of four kinds of clothing: silk cloth, linen cloth, dukūla cloth, and kukova (?) cloth.
“Furthermore, monk, another rule of anointed kings is that they have 84,000 beautiful women who are warrior women or resemble warrior women, to say nothing of other women.
“Furthermore, monk, another rule of anointed kings is that they have 84,000 meals replete with many flavors. Monk, among the 84,000 beautiful women, there’s only one of them who attends to the king. Of his 84,000 treasure clothes, there’s only one that he wears. Of the 84,000 treasure beds, there’s only one that he lies on. Of the 84,000 palaces, there’s only one hall where he presides. Of the 84,000 cities, there’s only one where he lives, which is called Kuśavatī. Of the 84,000 treasure chariots, there’s only one that he rides when he leaves the city to go touring, which is called Vaijayantaghoṣa. Of the 84,000 treasure horses, there’s only one horse that he rides, which is named Vālaha and has a crimson-colored mane and tail. Of the 84,000 nāga elephants, there’s only one elephant that he rides when he leaves the city to go touring, which is named Upavasatha.
“Monk, these rewards are for what deeds that attain such awesome virtues and sovereignty? These are rewards for three kinds of deeds. What are the three? The first is generosity. The second is discipline. The third is cultivating the path. Monk, you should know, ordinary people are affected by the habits of the five desires and never tire of them. Noble people fulfill wisdom and are always satisfied. Monk, all those doings have completely ceased and changed in the past. The things they naturally provide and their fame all erode away. Therefore, monk, stop these doings forever, become disillusioned, end desire for them, and be liberated.
“Monk, is form permanent or impermanent?”
The monk said to the Buddha, “Impermanent, Bhagavān.”
“If something is impermanent, is that painful?”
The monk said to the Buddha, “It’s painful, Bhagavān.”
“Monk, if something is impermanent and painful, then it’s subject to change. Would a noble disciple consider it to be self, different than self, or that either is present in the other?”
The monk said to the Buddha, “No, Bhagavān.”
“In this way, is feeling … conception … volition … awareness permanent or impermanent?”
The monk said to the Buddha, “Impermanent, Bhagavān.”
“If something is impermanent, is that painful?”
The monk said to the Buddha, “It’s painful, Bhagavān.”
“Monk, if something is impermanent and painful, then it’s subject to change. Would a noble disciple consider it to be self, different than self, or that either is present in the other?”
The monk said to the Buddha, “No, Bhagavān.”
The Buddha told the monk, “Whatever forms there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, they are all not self, not different than self, and neither is present in the other. Thus, whatever feelings … conceptions … volitions … instances of awareness there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, they are all not self, not different than self, and neither is present in the other.
“Monk, you should reject form and become disillusioned and free of desire for it, and be liberated. Thus, you should reject feeling … conception … volition … awareness and become disillusioned and free of desire for it, and be liberated. Being liberated, you will know and see: ‘My births have been ended, the religious life has been established, and the task has been accomplished. I myself know that I won’t be subject to a later existence.’”
That monk celebrated and rejoiced after hearing what the Buddha taught. He then bowed and departed. Continuously mindful of that instruction based on the simile of the clod of dirt, he went alone to a quiet place, diligently contemplated it, and lived earnestly. Having lived earnestly, [he thought,] “A good son leaves home, cuts off his hair and beard, [puts on the Dharma robes,] believes at home in being homeless, and leaves home to train on the path. That’s the way he reaches the ultimate and unsurpassed religious life. He’ll himself realize in the present life: ‘My births have been ended, the religious life has been established, and the task has been accomplished. I myself know that I won’t be subject to a later existence.’”
That venerable one also knew the Dharma himself. His mind was liberated, and he became an arhat.