In the Buddha’s Words by Bhikkhu Bodhi edited by Seven for Wisdom Quarterly
Buddha, Thailand (PhotAsia/Flickr.com, Photasia.net)Without Discoverable Beginnings
(1) Grass and SticksThe Buddha said: “Disciples, this
samsara [literally, "faring on, wandering on" through rebirths] is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on [through the cycle of repeated births and deaths] hindered by ignorance and bound by craving.
[The search for such an ultimate beginning is one of the Four Imponderables.* If pondered and pursued it would be useless and lead to derangement. Yet if such a pursuit could succeed, it would nevertheless not lead to dispassion, enlightenment, and liberation from suffering. If it did lead to the end of suffering, the Buddha would have taught it.]
“Suppose, disciples, a man would cut up whatever grass, sticks, branches, and leaves there are in this
Jambudipa [the "Rose Apple Land" or Indian subcontinent] and collect them together into a single heap. Having done so, he would put them down, saying for each one: ‘This is my mother, this my mother's mother.’
“The sequence of that man's mothers and grandmothers would not come to an end, yet the grass, sticks, branches, and leaves in this
Jambudipa would be used up and exhausted. For what reason? Disciples, it is because this
samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving.
“For such a long time, disciples, you have experienced suffering, anguish, and disaster, and swelled up the cemeteries. It is enough to become disenchanted with all
formations, enough to become dispassionate toward them, enough to be liberated from them.” (SN 15:1; II 178)
Disciples, this
samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving. Suppose, disciples, a man would reduce this great Earth to balls of clay the size of jujube kernels and put them down, saying [for each one]: ‘This is my father, this my father's father.’ The sequence of that man's fathers and grandfathers would not come to an end, yet this great Earth would be used up and exhausted.
For what reason? Disciples, it is because this
samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving.
For such a long time, disciples, you have experienced suffering, anguish, and disaster, and swelled up the cemeteries. It is enough to become disenchanted with all formations, enough to become dispassionate toward them, enough to be liberated from them."
(SN 15:2; II 179)
A certain monk approached the Buddha, bowed, sat down to one side, and said: "Venerable sir, how long is an aeon?"
"An aeon is long, monk. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years."
"Then, venerable sir, is it possible to give a simile?"
“It is possible, monk," the Buddha said. "Suppose, monk, there was a great stone mountain a
yojana [
seven miles] long, a
yojana wide, and a
yojana high, without cracks or crevices, one solid mass of rock.
At the end of every hundred years a man would stroke it once with a piece of fine silk cloth. That great stone mountain might by his effort be worn away and eliminated, yet one aeon would still not have elapsed! So long is an aeon, monk.
"And of aeons this long, we have wandered through so many aeons, so many hundreds of aeons, so many thousands of aeons, so many hundreds of thousands of aeons. For what reason? It is because, monk, this
samsara is without discoverable beginning.... It is enough to be liberated from them." (SN 15:5; II 181-82)
At Rajagaha, in the Bamboo Grove, the Squirrel's Sanctuary, a certain brahmin approached the Buddha and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and asked: "Master Gotama, how many aeons have elapsed and gone by?"
Ganges at Varanasi, where Buddhism began in the Deer Park at Sarnath
"Brahmin, many aeons have elapsed and gone by. It is not easy to count them and say there are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons."
“But is it possible to give a simile, Master Gotama?”
“It is possible, brahmin,” the Buddha said. “Imagine, brahmin, the grains of sand between the point where the river Ganges originates and the point where it enters the great ocean: It is not easy to count these and say there are so many grains of sand, or so many hundreds of grains, or so many thousands of grains, or so many hundreds of thousands of grains.
“Brahmin, the aeons that have elapsed and gone by are even more numerous than that! It is not easy to count them and say that there are so many aeons, or so many hundreds of aeons, or so many thousands of aeons, or so many hundreds of thousands of aeons.
“For what reason? It is because, brahmin, this
samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving.
“For such a long time, brahmin, you have experienced suffering, anguish, and disaster, and swelled up the cemeteries. It is enough to become disenchanted with all
formations, enough to become dispassionate toward them, enough to be liberated from them.” (SN 15:8; II 183-84)
(5) Dog on a Leash“Monks, this
samsara is without discoverable beginning. A first point is not able to be discerned of beings roaming and wandering on hindered by ignorance and bound by craving.
“There comes a time, disciples, when the great ocean dries up and evaporates and no longer exists. But still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and bound by craving.
“There comes a time, disciples, when
Mt. Sineru, the king of mountains, burns up and perishes and no longer exists. But still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and bound by craving.
“There comes a time, disciples, when the great Earth burns up and perishes and no longer exists. But still, I say, there is no making an end of suffering for those beings roaming and wandering on hindered by ignorance and bound by craving.
“Suppose, disciples, a dog were tied up on a leash bound to a strong post. It would just keep on running and revolving around that post. So too, the uninstructed ordinary worldling regards
- form as self...
- feeling as self...
- perception as self...
- volitional formations as self...
- consciousness as self....
“One just keeps running and revolving around form, around feeling, around perception, around volitional formations, around consciousness [the
Five Aggregates of Existence].
“As it keeps on running and revolving around them, it is not freed from form, not freed from feeling, not freed from perception, not freed from volitional formations, not freed from consciousness.
“It is not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, dejection, and despair; not freed from
suffering, I say.” (SN 22:99; II 149-50)
*The Four ImponderablesNumerical Discourses of the Buddha (A.IV.7)These Four Imponderables are not to be pondered (or speculated about). Anyone who persisted in pondering them would come unhinged and experience vexation:
- The sphere of a buddha's influence (the buddha-range of a buddha, i.e., the range of powers a buddha develops as a result of becoming a supremely enlightened teacher)...
- The jhana-range of one absorbed in jhana (the range of powers it is possible to develop based on the eight meditative absorptions]...
The results (or working out) of karma...
The [first cause, moment, purpose, etc., of the] universe...
The film follows Namkhai Norbu’s rise to greatness as a Buddhist teacher in the West, while Yeshi, recognized at birth as the reincarnation or rebirth of a famous spiritual master (a tulku), breaks away from his father’s tradition to embrace the modern world. 
The film follows Namkhai Norbu’s rise to greatness as a Buddhist teacher in the West, while Yeshi, recognized at birth as the reincarnation or rebirth of a famous spiritual master (a tulku), breaks away from his father’s tradition to embrace the modern world. 
