信佛功德經

Thus have I heard:

At one time the Buddha was dwelling in the city of Anoka, in the Āmra (Mango) Grove, together with a great assembly all gathered there.

At that time the Venerable Śāriputra, when the time for the alms-round arrived, donned his robe and took up his bowl and entered the city of Anoka. Having gone in proper order to beg for alms, he returned to his own dwelling place, folded his robe, washed his feet, spread out his seat, and sat down to take his meal. When he had finished eating, he went to the place where the Buddha was, bowed his head and face to the Buddha's feet, then stood to one side, joined his palms toward the Buddha, and said:

"O World-Honored One! Now, with regard to the Buddha-Dharma, I have given rise to faith in a most profound manner. Why is this so? Because the spiritual powers of the Buddha are supreme and unequaled by anyone. The śramaṇas and brāhmaṇas of the past, present, and future are still unable to know the spiritual powers of the Buddha, how much less to surpass the Buddha. How could they ever attain the fruit of the path of Supreme, Unsurpassed Bodhi?"

The Buddha said:

"Excellent! Excellent! Śāriputra, the Venerable One is able to speak well of this meaning, which is utterly profound and vast. The Venerable One should uphold and retain it, and in the midst of the great assembly roar the lion's roar, expounding and proclaiming it far and wide."

Śāriputra again said:

"O World-Honored One, now with regard to the Buddha I have given rise to faith, holding that whether in the past, present, or future there is no one equal to the Buddha, nor is there any śramaṇa or brāhmaṇa who clearly knows the spiritual powers of the Buddha, how much less to surpass the Buddha. How could they ever attain the fruit of the path of Supreme, Unsurpassed Bodhi?"

The Buddha said:

"Śāriputra, what do you think? The Buddhas, the Tathāgatas, the Worthy Ones of Right and Equal Enlightenment of the three periods of time possess pure precepts, wisdom, liberation, spiritual powers, and wondrous conduct; by means of the wondrous force of spiritual power I know all of this clearly. Those Tathāgatas, Worthy of Offerings, of Right and Equal Enlightenment, likewise are the same; they know that I possess pure precepts, wisdom, liberation, spiritual powers, and wondrous conduct. Śāriputra, the Venerable One should not say that the Buddha Śākyamuni alone possesses such spiritual powers."

The Venerable Śāriputra said:

"It is not so, O World-Honored One. I did not say 'only the Buddha possesses such spiritual powers.' I know that the Tathāgatas, Worthy of Offerings, of Right and Equal Enlightenment of the three periods of time all possess pure precepts and Dharma, wisdom, liberation, spiritual powers, and wondrous conduct, just the same as the Buddha."

The Buddha said:

"Śāriputra! It is so, it is so! The Buddhas, the Tathāgatas, Worthy of Offerings, of Right and Equal Enlightenment of the three periods of time all possess such spiritual-power Dharmas. The Venerable One should, for the sake of sentient beings, set forth and reveal everywhere this profound Dharma, and with single-minded resolve uphold and retain it. In the midst of the great assembly, roar the lion's roar, and expound it far and wide."

The Venerable Śāriputra said to the Buddha:

"O World-Honored One, my Buddha has expounded far and wide the supreme and utterly profound wondrous Dharma, even unto wholesome and unwholesome karma and the dharmas arising from conditions—I know each and every one of them as they truly are. Having understood one dharma, I then cultivate one dharma; having cultivated one dharma, I then extinguish one dharma; having extinguished one dharma, I then realize one dharma. Therefore, now I have given rise to faith in the Buddha as the True, Right, and Equally Enlightened One."

The Buddha said:

"Śāriputra! Now let the Venerable One go and ask others: In the time of the past, was there any śramaṇa or brāhmaṇa able to clearly know the wondrous power of the true spiritual penetrations surpassing the Buddha, even unto accomplishing the fruit of enlightenment as the Buddha did? Let the Venerable One ask and see how they will answer.

"Furthermore, Śāriputra! Let the Venerable One go again to others to ask: In the time of the future, will there be any śramaṇa or brāhmaṇa equal to the Buddha, even unto accomplishing the fruit of enlightenment as the Buddha did? Let the Venerable One go and ask, and see how they will answer.

"Furthermore, Śāriputra! Let the Venerable One go to others to ask: In the present time, is there any śramaṇa or brāhmaṇa equal to the Buddha, how much less one who accomplishes the fruit of enlightenment as the Buddha did?

"Furthermore, Śāriputra! Let the Venerable One go again to others to ask: In the past, future, and present times, whom do the śramaṇas and brāhmaṇas take refuge in? Let the Venerable One ask and see how they will answer."

At that time, the Venerable Śāriputra said to the Buddha:

"O World-Honored One! This meaning is not so. I have followed the Buddha and heard the Buddha's teaching, remembering and upholding it: 'There are not two Buddhas appearing together in the world; there is only one Buddha, the World-Honored One, who is truly the Rightly and Equally Enlightened One, the One of Right Universal Knowledge, fully endowed with the supreme power of spiritual penetration.' O World-Honored One! I do not see any śramaṇa or brāhmaṇa able to know this power of spiritual penetration, much less able to surpass the Buddha, how much less to accomplish the fruit of enlightenment as the Buddha did."

The Venerable Śāriputra further said to the Buddha:

"I see that the World-Honored One possesses innumerable supreme Dharmas. That supreme Dharma is this: when the Buddha, the World-Honored One, is expounding the Dharma, whoever attains wholesome benefit, the Buddha knows it all clearly. If there are śramaṇas, brāhmaṇas, and others dwelling in such places as mountain forests, desolate wilds, at the foot of trees, in graveyards, or in empty houses, entering samādhi, severing the afflictions, cultivating to fulfillment, increasing the wholesome dharmas, with upright mind and mindful recollection; and furthermore, if those śramaṇas and brāhmaṇas sever evils and cultivate good even unto realizing the fruit—all such dharmas the Buddha knows clearly.

This is called the supreme Dharma of the Buddha; there is no śramaṇa or brāhmaṇa able to know this power of spiritual penetration surpassing the Buddha, how much less to accomplish the fruit of enlightenment as the Buddha did.

"Furthermore, my Buddha possesses the supreme Dharma fully. That is, the Buddha, the World-Honored One, is well able to discern the Dharma of the twelve bases (āyatanas), and can expound this Dharma far and wide for others to hear. There is not a single śramaṇa or brāhmaṇa able to clearly know that Dharma of the twelve bases, able to discern the twelve bases. These are: the eye-base, form-base, ear-base, sound-base, nose-base, scent-base, tongue-base, taste-base, body-base, touch-base, mind-base, dharma-base. Such dharmas only the Buddha, the World-Honored One, knows clearly. Thus is it called the supreme Dharma of the Buddha, which no śramaṇa can surpass, how much less accomplish the fruit of enlightenment as the Buddha did.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, is well able to discern and thoroughly penetrate the principle within the Dharma of the pudgala (individual), and to expound that Dharma for others to hear. There is no śramaṇa or brāhmaṇa who knows such a Dharma and speaks to others of the pudgala Dharma.

The body is of seven kinds, namely: the follower of faith (śraddhānusārin), the follower of Dharma (dharmānusārin), the one liberated by faith (śraddhādhimukta), the one who has attained vision (dṛṣṭiprāpta), the body-witness (kāyasākṣin), the one liberated by wisdom (prajñāvimukta), and the one liberated both ways (ubhayatobhāgavimukta). Such seven kinds of supreme Dharma of the pudgala only the Buddha, the World-Honored One, knows clearly; this is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, speaks true words without falsehood, nor does he speak embellished words or words of duplicity. What he utters is correct and brings great benefit. This supreme Dharma has its causes and conditions, and is able, in the midst of the great assembly, to send forth subtle and wondrous sound, expounding profound meanings. Such a Dharma of utmost truth only the Buddha, the World-Honored One, is able to know clearly; this is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, uses samāpatti to contemplate the defiled body subject to outflows (āsravas) as filthy, foul, and vile. These are the upper and lower parts of the body such as hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, and such impure things filling the body—the Buddha knows them all clearly: that these are things not ultimate, which one must abandon and grow weary of. This is called the first samāpatti.

"Furthermore, O World-Honored One! If there is a śramaṇa or brāhmaṇa who, with regard to the things within the body such as skin, flesh, bone, marrow, and the various foul and stinking things—being defiled and impure things subject to outflows—is able to use wisdom to contemplate them as they truly are, this is the second samāpatti.

"Furthermore, O World-Honored One! If there is a śramaṇa or brāhmaṇa who is able to use wisdom to contemplate the body subject to outflows throughout the whole of life as still not being ultimate—if one is able to contemplate thus, this is the third samāpatti.

"Furthermore, O World-Honored One! If there is a śramaṇa able to use wisdom to contemplate the body subject to outflows, that this present life is not ultimate, and even the next life too is not ultimate—if one is able to contemplate thus, this is the fourth samāpatti.

"Furthermore, O World-Honored One! If there is a śramaṇa able to use wisdom, as before, to contemplate the body subject to outflows, that this present life and the next life are both not ultimate, even unto the life after the next and the lives thereafter still not being ultimate, all being impure and detestable—if one is able to contemplate thus, this is called the fifth samāpatti.

"Furthermore, O World-Honored One! Such defilement subject to outflows is a dharma that is not ultimate. Only the Buddha, the World-Honored One, using the pure heavenly eye that sees farther than the ordinary eye, sees all sentient beings—living, dying, fair, foul, born into good destinies or evil destinies, even unto being born up into the heavens—he knows it all just as it truly is. This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, when the World-Honored One expounds the Dharma, if there is any śramaṇa or brāhmaṇa who takes refuge and turns toward him to hear the Dharma and uphold it, seeking to attain tranquility, they all rely upon the Seven Factors of Enlightenment (Saptabodhyaṅga). The Seven Factors of Enlightenment are: the Dharma-investigation factor of enlightenment, the diligence factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the equanimity factor of enlightenment, the mindfulness factor of enlightenment, and the concentration factor of enlightenment.

Such seven dharmas only the Buddha, the World-Honored One, is able to know clearly. This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, he skillfully discerns the Dharma of the Four Right Efforts (Samyakprahāṇa). The Four Right Efforts are: causing the evil already done to be severed; causing the evil not yet done not to arise; causing the good already done to increase; causing the good not yet done to arise. Such dharmas, for the heavenly beings above and for humankind, he expounds far and wide so as to create every benefit. This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, is able to use right knowledge to manifest great spiritual penetrations. Those spiritual penetrations are: from one body manifesting into many bodies, from many bodies merging into one body; or manifesting as though there were nothing at all; or using the body to pass through ramparts and rocky mountains to travel; or manifesting from the surface of the earth, reaching out with the hand to touch space even unto the heaven of the Brahma gods; or manifesting walking beneath water as though walking on dry land; or manifesting sitting cross-legged in mid-air; or manifesting a manner of conduct like the sun and moon traveling through the sky.

Such spiritual penetrations—if there is any śramaṇa or brāhmaṇa who sees the wondrous power of those spiritual penetrations and gives rise to doubt, I declare such people to be foolish ordinary worldlings, not noble ones, lacking the power of spiritual penetration, not seeking right enlightenment, nor wishing to seek the tranquil Nirvāṇa. But this power of spiritual penetration is precisely the supreme Dharma of the Buddha.

"Furthermore, O World-Honored One! The things that the world delights in are pleasing forms, beautiful forms, and the like. If anyone seeks them, the Tathāgata, for the sake of those sentient beings, teaches and transforms them according to their capacities—this is the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! The pleasing forms and the unpleasing forms, the beautiful forms and the unbeautiful forms of the world—both are kept far away, relinquished and not dwelt upon, with skillful knowledge of former lives. This is precisely the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! Within form, perceiving form—this is called the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! Inwardly having no perception of form, perceiving the forms outside—this is called the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! The body being well liberated, realizing the abiding of conduct—this is called the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! Decisively realizing the Sphere of Infinite Space (Ākāśānantyāyatana)—this is called the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! Decisively realizing the Sphere of Infinite Consciousness (Vijñānānantyāyatana)—this is called the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! Decisively realizing the Sphere of Nothingness (Ākiṃcanyāyatana)—this is called the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! Decisively realizing the Sphere of Neither-Perception-Nor-Non-Perception (Naivasaṃjñānāsaṃjñāyatana)—this is called the spiritual penetration of the Tathāgata.

"Furthermore, O World-Honored One! Clearly knowing feeling and perception, having extinguished feeling and perception (saṃjñāvedayitanirodha)—this is called the spiritual penetration of the Tathāgata.

"Thus all these supreme realms of spiritual penetration—only the Buddha, the World-Honored One, is able to know them completely. This is called the power of spiritual penetration of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, as for the śramaṇas, brāhmaṇas, and others, from one lifetime even unto many lifetimes in the past—all the causes and conditions created, the receivings, the karmic retributions, all their thoughts, even unto their lifespans—with regard to such a great number of years I am unable to know. Only the Buddha, the World-Honored One, is able to know these śramaṇas and brāhmaṇas in their past kalpas, the places where they have dwelt—whether in the form realm, or in the formless realm, or in the Sphere of Perception, or the Sphere of Non-Perception, or the Sphere of Neither-Perception-Nor-Non-Perception—and all the causes and conditions by which they performed the various retributions, he knows them all clearly.

This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, when the World-Honored One expounds the Dharma, he expounds it entirely as it truly is. Or there may be a śramaṇa or brāhmaṇa who, on account of foolishness, gives rise to this or that thought, arousing a mind of doubt and saying: 'The Dharma the Buddha speaks all uses language to expound matters and characteristics: the Dharma he speaks is taught together across the three periods of time, whether near or far, the Dharma being suited to mind and intention and likewise expounded in that way. But the Dharma spoken by that other one is not as it truly is.' Such doubt arising, the Buddha knows it all clearly. This is called the supreme Dharma of the Buddha.

"Furthermore, when my Buddha, the World-Honored One, expounds the Dharma, if there is any śramaṇa or brāhmaṇa who does not himself give rise to doubt, but afterward hears another say: 'The Dharma the Buddha speaks is all not as it truly is.' Having heard such words, he then gives rise to a mind of doubt, also saying: 'The World-Honored One uses matters and characteristics to expound the dharmas.' Such slander arising, the Buddha also knows it clearly. This is called the supreme Dharma of the Buddha.

"Furthermore, when my Buddha, the World-Honored One, expounds the Dharma, if there is a śramaṇa or brāhmaṇa who originally gives rise to no doubt, not saying 'The World-Honored One uses matters and characteristics to expound the dharmas,' but afterward hears another speak, and thereby gives rise to doubt, and further tells others, causing these people also to give rise to doubt. On account of the doubting mind, he then gives rise to this or that thought, saying thus: 'This matter is just like the former—both are not true.' These are the differing minds of sentient beings; with regard to such matters the Buddha knows them all. This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, seeing that there is a śramaṇa within samādhi—not doubting, not speaking—the Buddha knows clearly his conduct and vows. Furthermore, or seeing a śramaṇa emerge from concentration, the Buddha also knows clearly. What matters he has and what doubts caused him to emerge from concentration—such doubts the Buddha knows all clearly. This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, clearly knows the dharmas that are not ultimate. If there is any śramaṇa or brāhmaṇa who, in the mountains, with mind abiding in the Dharma of meditative attainment (samāhita), uses his own wondrous power of spiritual penetration to know the matters of the increase and decrease of twenty kalpas, he thinks thus: 'I, in the time of the past, know clearly all the matters of the increasing and decreasing kalpas.' O World-Honored One!

Those śramaṇas and brāhmaṇas, with regard to the matters of increase and decrease in the future and present times, are unable to know. Only the Buddha, the World-Honored One, is able to know clearly the increase and decrease of the three periods of time. This is called clearly knowing the first dharma that is not ultimate.

"Furthermore, O World-Honored One! If there is any śramaṇa or brāhmaṇa who, in the deep mountains, with mind abiding in the Dharma of meditative attainment, uses his own wondrous power of spiritual penetration to know the matters of the increase and decrease of forty kalpas, that one thinks: 'The increasing and decreasing kalpas of the future age I have known clearly.' O World-Honored One! Those śramaṇas and brāhmaṇas in turn do not know the increase and decrease of the past and present kalpas. Only the Buddha, the World-Honored One, is able to know the three periods of time completely. This is called clearly knowing the second dharma that is not ultimate.

"Furthermore, O World-Honored One! If there is any śramaṇa or brāhmaṇa who, in the deep mountains, with mind abiding in the Dharma of meditative attainment, uses his own wondrous power of spiritual penetration to know the matters of the increase and decrease of eighty kalpas, that one thinks: 'The matters of increase and decrease of the past and the future I know clearly.' O World-Honored One! That śramaṇa or brāhmaṇa only remains unable to know the utmost limit of the present. It is solely the Buddha, the World-Honored One, who knows clearly, each and every one, the boundary-marks of the three periods of time. This is called clearly knowing the third dharma that is not ultimate.

"Thus the World-Honored One, using the pure heavenly eye that sees farther than the ordinary eye, sees all the arising and ceasing dharmas of sentient beings, even unto being born up into the heavens. This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, using the Dharma of taming and subduing, clearly knows the dharma of peace and bliss in the minds of the pudgalas, and from there expounds it to those pudgalas. When they have come to know clearly, then in accordance with principle they cultivate practice, sever the three afflictions, and not long thereafter realize the fruit of stream-entry (Srotāpanna), going against the stream of birth-and-death, coming and going seven times among the heavens or among humankind, exhausting the utmost limit of suffering.

All this the World-Honored One knows clearly. Furthermore, O World-Honored One, having known the dharma of delight in the mind and intention of this pudgala, he helps them to cultivate practice in accordance with principle, severing the three afflictions—severing greed, hatred, and delusion—and not long thereafter they will realize the fruit of once-returning (Sakṛdāgāmin); returning once more to the human realm, they then exhaust the utmost limit of suffering.

All this the World-Honored One knows clearly. Furthermore, O World-Honored One! Having well known the dharma of delight in the mind and intention of the pudgala, he helps them cultivate practice in accordance with principle, severing the three afflictions and their attendant afflictions, and not long thereafter they realize the fruit of non-returning (Anāgāmin).

All this the World-Honored One knows clearly. Furthermore, O World-Honored One! Clearly knowing the pudgala, he helps them cultivate practice in accordance with principle, and before long they exhaust all the outflows, realize the dharma of liberation—birth-and-death already ended, the holy life established, what was to be done already done, with no further rebirth.

Such dharmas the World-Honored One knows clearly, each and every one. This is the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, clearly knows the four kinds of womb-conception. First: one neither knows entering the womb, nor knows abiding in the womb, nor coming out of the womb. Second: one knows entering the womb but does not know abiding in the womb and coming out of the womb. Third: one knows entering the womb and abiding in the womb but does not know coming out of the womb. Fourth: entering the womb, abiding in the womb, and coming out of the womb—all are clearly known. In these four kinds, the knowing has differences; only the Buddha, the World-Honored One, knows each and every one clearly. This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, clearly knows the pudgalas, and according to their kind severs the obstructions so that they realize the holy fruit. Such dharmas the Buddha knows clearly. This is called the supreme Dharma of the Buddha.

"Furthermore, my Buddha, the World-Honored One, possesses the supreme Dharma. That is, the Buddha, the World-Honored One, clearly knows there are people who have fulfilled the faculty of faith, with pure precepts and conduct, complete in wisdom, true and not false, without self, without indolence, without the various delusions, not scattered and confused, also without greed and desire, who do not use false paths to lead sentient beings astray, and who constantly practice right mindfulness. Such dharmas only the Buddha, the World-Honored One, is able to know clearly. This is called the supreme Dharma of the Buddha."

At that time the Venerable Śāriputra said to the Buddha:

"O World-Honored One! The foolish ordinary worldlings of the world covet the various pleasures of desire, toil and torment their own bodies, and seek profit in a meaningless way. The Buddhas, the Tathāgatas, are not like this; they wish only to benefit others, not seeking pleasure for themselves alone, well knowing the dharmas of mind, perceiving the tranquil Dharma, abiding in peace and bliss, without desire and without suffering, attaining the four meditative concentrations (dhyānas). Therefore, O World-Honored One, if there are good men of superior faculties, they should perceive in this way, should hear in this way, should be aware in this way, should know in this way. This is called one truly of superior faculties."

At that time, in the assembly there was a Venerable One named Nāgarakṣita (Long Hộ, "Dragon-Guardian"), who, holding a precious whisk in his hand, stood to one side attending upon the Buddha. Then the Venerable Nāgarakṣita said to the Buddha:

"O World-Honored One! I observe the heretical, wrong-view followers such as the Nirgranthas and others, who toward the Buddha, the World-Honored One, formerly had no faith, but only use false paths to compete and claim superiority. Therefore I now resolve to set up a Dharma-banner to set forth and guide the people of the world, so as to cause them all to hear and know the surpassing merit and virtue of the Buddha. For the Buddha, the World-Honored One, is the Great Hero, the most honored and most supreme, equaled by none."

The World-Honored One said to the Venerable Nāgarakṣita:

"The Venerable One should not speak thus, nor set forth and reveal to others the surpassing merit and virtue of the Buddha. Now I do not wish to be extolled in this way."

The Venerable Nāgarakṣita then praised the World-Honored One:

"Excellent! Excellent! Truly he is the Rightly and Equally Enlightened One."

The Buddha said to the Venerable Śāriputra:

"Let the Venerable One skillfully use such right Dharma, and widely, for the sake of the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and the śramaṇas, brāhmaṇas, set it forth and expound it far and wide everywhere, even unto the hosts of Māra and the heretics such as the Nirgranthas and others. Those of wrong views who have no faith in the Buddha, having heard this right Dharma, may they give rise to profound faith, turn to take refuge in the Buddha, and give rise to right view, clearly knowing the right Dharma."

He further said:

"Śāriputra! Let the Venerable One expound it far and wide in this way."

At that time, the World-Honored One, having spoken to the Venerable Śāriputra, sat in silence. The Venerable Śāriputra, relying upon the awesome power of the Buddha, having expounded this Dharma, bowed to the Buddha and withdrew. At that time, those in the assembly who had heard the right Dharma rejoiced, bowed their heads in homage, and faithfully received and reverently practiced it.

THE SŪTRA SPOKEN BY THE BUDDHA ON FAITH IN THE BUDDHA'S MERIT AND VIRTUE