The Medium Discourses
Chapter 1: The Sevens
| （四）中阿含 七法品 水喻經第四 (初一日誦) | 4. The Water Parable |
|---|---|
| 我聞如是： 一時，佛遊舍衞國，在勝林、給孤獨園。 | 1. Thus I have heard:1 One time, the Buddha traveled to the country of Śrāvastī and was staying at Anāthapiṇḍada’s Park in Jeta’s Grove. |
| 爾時，世尊告諸比丘： 「我當為汝說七水人。 諦聽，諦聽！ 善思念之。」 | 2. It was then that the Bhagavān addressed the monks, “I will explain seven people in water for you. Listen closely, listen closely! Consider it well.” |
| 時，諸比丘受教而聽。 | The monks then accepted the teaching and listened. |
| 佛言： 「云何為七？ 或，有一人常臥水中。 或，復有人出水還沒。 或，復有人出水而住。 或，復有人出水而住，住已而觀。 或，復有人出水而住，住已而觀，觀已而渡。 或，復有人出水而住，住已而觀，觀已而渡，渡已至彼岸。 或，復有人出水而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸人。 | 3. The Buddha said, “What are the seven? Sometimes a person remains prostrate in the water.2 Sometimes a person emerges from the water but goes back under. Sometimes a person emerges from the water and stands up. Sometimes a person emerges from the water, stands up, and looks around after standing up. Sometimes a person emerges from the water, stands up, looks around after standing up, and wades across after looking around. Sometimes a person emerges from the water, stands up, looks around after standing up, wades across after looking around, and reaches the other shore after wading across. Sometimes a person emerges from the water, stands up, looks around after standing up, wades across after looking around, reaches the other shore after wading across, and is called a person who stands on the shore after reaching the other shore.3 |
| 「如是，我當復為汝說七水喩人。 諦聽，諦聽！ 善思念之。」 | 4. “Thus, I will again explain the metaphors of these seven people in water. Listen closely, listen closely! Consider it well.” |
| 時，諸比丘受教而聽。 | The monks then accepted the teaching and listened. |
| 佛言： 「云何為七？ 或，有人常臥。 或，復有人出已還沒。 或，復有人出已而住。 或，復有人出已而住，住已而觀。 或，復有人出已而住，住已而觀，觀已而渡。 或，復有人出已而住，住已而觀，觀已而渡，渡已至彼岸。 或，復有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已，謂住岸梵志。 | 5. The Buddha said, “What are the seven? Sometimes a person remains prostrate. Another person goes back under after emerging. Another person stands up after emerging. Another person stands up after emerging, and they look around after standing up. Another person stands up after emerging, they look around after standing up, and they wade across after looking around. Another person stands up after emerging, they look around after standing up, they wade across after looking around, and they reach the other side after wading across. Another person stands up after emerging, they look around after standing up, they wade across after looking around, they reach the other shore after wading across, and they’re called a brahmin standing the on shore after reaching the other shore.4 |
| 「此七水喩人，我略說也。 如上所說，如上施設，汝知何義？ 何所分別？ 有何因縁？」 | 6. “These are the metaphors of these seven people in water, which I’ve explained briefly. Do you know what they mean as they’ve been described and as they’ve been defined? How are they to be discerned? What causes and conditions do they have?” |
| 時，諸比丘白世尊曰： 「世尊為法本！ 世尊為法主！ 法由世尊。 唯願說之。 我等聞已，得廣知義。」 | The monks then said to the Bhagavān, “The Bhagavān is the source of the Dharma! The Bhagavān is the Dharma lord! The Dharma comes from the Bhagavān! Please let him teach it. After listening, we’ll get a detailed knowledge of its meaning.” |
| 佛便告曰： 「汝等，諦聽，善思念之。 我當為汝分別其義。」 | The Buddha then addressed them, “All of you, listen closely, and consider it well. I will discern their meaning for you.” |
| 時，諸比丘受教而聽。 | The monks then accepted the teaching and listened.5 |
| 1. The Person Who Remains Prostrate | |
| 佛言： 「云何有人常臥？ 謂，或，有人為不善法之所覆蓋。 染汙所染，受惡法報，造生死本。 | 7. The Buddha said, “How does a person remain prostrate? It means a person is covered up by unskillful things. They are affected by defilements, which bring the results of bad states and create the basis of birth and death. |
| 「是謂有人常臥。 猶人沒溺臥于水中。 我說彼人亦復如是。 是謂初水喩人。 世間諦如有也。 | 8. “This is called the person who remains prostrate. He’s like a person who’s submerged and remains prostrate in water. I say this person is likewise. This is called the first metaphor of the person in water. The world in truth does have such people. |
| 2. The Person Who Goes Back Under | |
| 「云何有人出已還沒？ 謂人既出，得信善法。 持戒、布施、多聞、智慧，修習善法。 彼於後時失信，不固。 失持戒、布施、多聞、智慧而不堅固。 | 9. “How does a person go back under after emerging? It means a person has emerged and attained faith in the good Dharma. Observing precepts, generous, well-versed, and wise, they cultivate the good Dharma. At some point later, they lose their faith; it wasn’t resolute. They lose their observance of precepts, generosity, learning, and wisdom; they weren’t resolute. |
| 「是謂有人出已，還沒。 猶人溺水，既出，還沒。 我說彼人亦復如是。 是謂第二水喩人。 世間諦如有也。 | 10. “This is called the person who goes back under after emerging. They’re like a person who’s submerged in water and goes back under after emerging. I say this person is likewise. This is called the second metaphor of the person in water. The world in truth does have such people. |
| 3. The Person Who Stands Up | |
| 「云何有人出已而住？ 謂人既出，得信善法。 持戒、布施、多聞、智慧，修習善法。 彼於後時信固，不失。 持戒、布施、多聞、智慧堅固，不失。 | 11. “How does a person stand up after emerging? It means a person emerges and then attains faith in the good Dharma. Observing precepts, generous, well-versed, and wise, they cultivate the good Dharma. At some point later, their faith remains resolute; it isn’t lost. Their observance of precepts, generosity, learning, and wisdom are resolute; they aren’t lost. |
| 「是謂有人出已而住。 猶人溺水，出已而住。 我說彼人亦復如是。 是謂第三水喩人。 世間諦如有也。 | 12. “This is called the person who stands up after emerging. They’re like the person who’s submerged in water and stands up after emerging. I say this person is likewise. This is called the third metaphor of the person in water. The world in truth does have such people.6 |
| 4. The Person Who Looks Around | |
| 「云何有人出已而住，住已而觀？ 謂人既出，得信善法。 持戒、布施、多聞、智慧，修習善法。 彼於後時信固，不失。 持戒、布施、多聞、智慧堅固，不失。 | 13. “How does a person stand up after emerging and look around after standing? It means a person emerges and then attains faith in the good Dharma. Observing precepts, generous, well-versed, and wise, they cultivate the good Dharma. At some point later, their faith remains resolute; it isn’t lost. Their observance of precepts, generosity, learning, and wisdom are resolute; they aren’t lost. |
| 「住善法中，知苦如真。 知苦習，知苦滅，知苦滅道如真。 彼如是知、如是見，三結便盡：謂身見、戒取、疑。 三結已盡，得須陀洹，不墮惡法。 定趣正覺，極受七有。 天上、人間七往來已，便得苦際。 | 14. “Abiding in the good Dharma, they truly know suffering. They truly know suffering’s formation, know suffering’s cessation, and know the path to the cessation of suffering.7 Knowing and seeing thus, they readily end the three bonds, which are belief in the individual, adherence to precepts, and doubt. Once these three bonds have ended, they become a stream entrant and don’t fall into bad states. They’re certainly destined for right awakening and will experience at most seven existences. After seven rebirths up in the heavens or here among humans, they will reach the end of suffering. |
| 「是謂有人出已而住，住已而觀。 猶人溺水，出已而住，住已而觀。 我說彼人亦復如是。 是謂第四水喩人。 世間諦如有也。 | 15. “This is called the person who stands up after emerging and looks around after standing. They’re like a person submerged in water who stands up after emerging and looks around after standing up. I say that person is likewise. This is called the fourth metaphor of the person in water. The world in truth does have such people. |
| 5. The Person Who Wades Across | |
| 「云何有人出已而住，住已而觀，觀已而渡？ 謂人既出，得信善法。 持戒、布施、多聞、智慧，修習善法。 彼於後時信固，不失。 持戒、布施、多聞、智慧堅固，不失。 | 16. “How does a person stand up after emerging, look around after standing, and wade across after looking around? It means a person emerges and attains faith in the good Dharma. Observing precepts, generous, well-versed, and wise, they cultivate the good Dharma. At some point later, their faith remains resolute; it isn’t lost. Their observance of precepts, generosity, learning, and wisdom are resolute; they aren’t lost. |
| 「住善法中，知苦如真。 知苦習，知苦滅，知苦滅道如真。 如是知、如是見，三結便盡：謂身見、戒取、疑。 三結已盡：婬、怒、癡薄。 得一往來天上、人間。 一往來已，便得苦際。 | 17. “Abiding in the good Dharma, they truly know suffering. They truly know suffering’s formation, know suffering’s cessation, and know the path to the cessation of suffering. Knowing and seeing thus, they readily end the three bonds, which are belief in the individual, adherence to precepts, and doubt. Once these three bonds are ended, their lust, hate, and delusion are weakened. They may be reborn once up in the heavens or here among humans. After one rebirth, they’ll reach the end of suffering. |
| 「是謂有人出已而住，住已而觀，觀已而渡。 猶人溺水出已而住，住已而觀，觀已而渡。 我說彼人亦復如是。 是謂第五水喩人。 世間諦如有也。 | 18. “This is called the person who stands up after emerging, looks around after standing, and wades across after looking around. They’re like a person submerged in water who stands up after emerging, looks around after standing, and wades across after looking around. I say this person is likewise. This is called the fifth metaphor of the person in water. The world in truth does have such people. |
| 6. The Person Who Reaches Shore | |
| 「云何有人出已而住，住已而觀，觀已而渡，渡已至彼岸？ 謂人既出，得信善法。 持戒、布施、多聞、智慧，修習善法。 彼於後時信固，不失。 持戒、布施、多聞、智慧堅固，不失。 | 19. “How does a person stand up after emerging, look around after standing, wade across after looking around, and reach the other shore after wading across? It means a person emerges and then attains faith in the good Dharma. Observing precepts, generous, well-versed, and wise, they cultivate the good Dharma. At some point later, their faith remains resolute; it isn’t lost. Their observance of precepts, generosity, learning, and wisdom are resolute; they aren’t lost. |
| 「住善法中，知苦如真。 知苦習，知苦滅，知苦滅道如真。 如是知、如是見，五下分結盡：謂貪欲、瞋恚、身見、戒取、疑。 五下分結盡已，生於彼間，便般涅槃。 得不退法，不還此世。 | 20. “Abiding in the good Dharma, they truly know suffering. They truly know suffering’s cultivation, know suffering’s cessation, and know the path to the cessation of suffering. Knowing and seeing thus, they readily end the five lower bonds, which are desire, anger, belief in the individual, adherence to precepts, and doubt. Once these five lower bonds have ended, they’re born elsewhere and then attain parinirvāṇa. They become irreversible and don’t return to this world. |
| 「是謂有人出已而住，住已而觀，觀已而渡，渡已至彼岸。 猶人溺水出已而住，住已而觀，觀已而渡，渡已至彼岸。 我說彼人亦復如是。 是謂第六水喩人。 世間諦如有也。 | 21. “This is called the person who stands up after emerging, looks around after standing, wades across after looking around, and reaches the other shore after wading across. They are like a person submerged in water who stands up after emerging, looks around after standing, wades across after looking around, and reaches the other shore after wading across. I say this person is likewise. This is the sixth metaphor of the person in water. The world in truth does have such people. |
| 7. The Person Who’s Called a Brahmin on the Other Shore | |
| 「云何有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸梵志？ 謂人既出，得信善法。 持戒、布施、多聞、智慧，修習善法。 彼於後時信固，不失。 持戒、布施、多聞、智慧堅固，不失。 | 22. “How does a person stand up after emerging, look around after standing, wade across after looking around, reach the other shore after wading across, and is called a brahmin standing on the shore after reaching the other shore? It means a person emerges and attains faith in the good Dharma. Observing precepts, generous, well-versed, and wise, they cultivate the good Dharma. At some point later, their faith remains resolute; it isn’t lost. Their observance of precepts, generosity, learning, and wisdom are resolute; they aren’t lost. |
| 「住善法中，知苦如真。 知苦習，知苦滅，知苦滅道如真。 如是知、如是見，欲漏心解脫，有漏、無明漏心解脫。 解脫已，便知解脫。 『生已盡，梵行已立，所作已辦，不更受有，』知如真。 | 23. “Abiding in the good Dharma, they truly know suffering. They truly know suffering’s cultivation, know suffering’s cessation, and know the path to the cessation of suffering. Knowing and seeing thus, their mind is liberated from the contaminants of desire, and it’s liberated from the contaminants of existence and ignorance. After being liberated, they then know that they are liberated. They truly know: ‘Birth has been ended, the religious practice has been established, the task has been accomplished, and I will not again be subject to existence.’ |
| 「是謂有人出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸梵志。 猶人溺水出已而住，住已而觀，觀已而渡，渡已至彼岸，至彼岸已謂住岸人。 我說彼人亦復如是。 是謂第七水喩人。 世間諦如有也。 | 24. “This is called the person who stands up after emerging, looks around after standing, wades across after looking around, reaches the other shore after wading across, and is called a brahmin standing on the shore after reaching the other shore. They’re like a person submerged in water who stands up after emerging, looks around after standing, wades across after looking around, reaches the other shore after wading across, and is called someone who stands on the shore after reaching the other shore. I say this person is likewise. This is called the seventh metaphor of the person in water. The world in truth does have such people. |
| 「我向所言，『當為汝說七水人者，』因此故說。」 | 25. “I had said, ‘I will explain the seven people in water for you,’ and so I have explained it.” |
| 佛說如是。 彼諸比丘聞佛所說歡喜，奉行。 | 26. This is what the Buddha said. Those monks who heard what the Buddha taught rejoiced and approved. |
| 水喻經第四竟 (千三百八十八字) | End of the Water Parable Sūtra (1,388 Chinese characters)8 |
Notes
For the source text, cf. T26.1.424a13-5a14. Its parallels include AN 7.15, EĀ 39.3, and T29.
This version is by far the most verbose of the extant parallels for this teaching. The metaphor of crossing a river for reaching a spiritual goal is a common one in Indian culture. This no doubts is due to the common problem is traveling during the monsoon season, which causes sometimes extreme flooding. It would have been the wise person with experience who could find the best fording places during the rainy seasons. This problem may have become a religious one for pilgrims traveling to holy places during the floods. From that point, crossing to the far shore became a metaphor for the end of a spiritual journey among Buddhists and Jains in particular.
All of that said, I have not found another source for this particular form of the metaphor that presents a set of stages by which a person reaches the far shore. Here, these stages are equated with the fruits of ascetic as a practitioner makes their way to liberation from rebirth. [back]
remains prostrate. C. 常臥 lit. means “constantly lays.” The impression given by the series of examples that follows is that the water is a shallow river in which a person can stand up and walk but would be submerged if they fell down. Such a river could wash a person away if it were moving fast. In the other three versions, the river seems deeper and requires a person to swim across, but they are not explicit about this. [back]
These seven steps are the same in all four versions aside from differences in wording. The only confusion arises with the sixth step. Careful readings suggest that the intended meaning is someone who is about the reach the other shore. In AN 7.15, the expression used is patigādhappatta (“finding one’s footing”). This probably refers to when a person first puts their feet on the other side of the river but haven’t gotten completely out of the water. EĀ 39.3 and T29 both indicate that the person is “about to” reach the other shore in step six. Here in MĀ 4, step six is to reach the other shore, which makes step seven seem redundant, but perhaps it was intended to mean “reaching” rather than “reached the other shore.” [back]
AN 7.15 also calls the person on the other shore a brahmin, but this is not found in EĀ 39.3 or T29. T29 translates brāhmaṇa as C. 淨志 (“intent on purification”), and EĀ 39.3 does not give the person any particular title. Strictly speaking, it seems a little strange for a person passing through the fruits of the śramaṇa to be called a brahmin, but such is the case. [back]
This introduction is by far the most verbose of the four versions of this sūtra. As is usually the case with MĀ’s parallels with AN, this sūtra has been expanded to increase its length, but not much new content has been added. The explanations of the metaphor that follows has also been made much more lengthy. [back]
The four versions of this sūtra are not substantially different in their descriptions of the first three steps of the metaphor. The specific virtues mentioned vary in minor ways, and this version is somewhat wordier due to repetitions. The most notable thing is perhaps that in EĀ 39.3, the second step is said to lead to falling to hell, and the third step leads to rebirth among asuras. This paints asuras in a somewhat good light since the third step is someone who follows the Dharma in a stable fashion. [back]
The inclusion of knowing the four noble truths as the difference between a virtuous and a noble person is unique to this version of the sūtra. It isn’t surprising to find in a Sarvāstivāda sūtra, however, given how central the four noble truths became in their later Abhidharma theory of liberation. [back]
This character count is somewhat short. I count 1,453 characters in the Taisho text, implying that 65 characters of text have been added. [back]
Translator: Charles Patton
Last Revised: 31 March 2026
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